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LIBRARY    OF    THE    THEOLOGICAL    SEMINARY 

PRINCETON,     N.    J. 
PRESENTED  BY 

The  Author 


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Simms,  Paris  Marion,  1874- 
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What  Must  The  Church 
Do  to  Be  Saved? 

The  Necessity  and  Possibility 
of  the  Unity  of  Protestantism 


By 

P.  MARION  SIMMS,  Ph.  D. 


"  Thy  Kingdom  come.     Thy  will  be 
done,   as   in   heaven,   so  on   earth." 


i/CAL  8tW' 


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New  York  Chicago  Toronto 

Fleming  H.   Revell    Company 
London  and  Edinburgh 


Copyright,  J  9  '  3,   ^Y 
FLEMING    H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenut 
Chicago:  125  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:      too    Princes    Street 


To 

My  Wife 

the  companion  of  my  college  and 

seminary    days    and     the   chief 

earthly  inspiration   of  my  work 

this  volume 

is  affectionately  dedicated 


A  Prayer  for  Unity 

Almighty  God,  our  heavenly  Father,  who  hast 
purchased  an  universal  Church  by  the  precious  blood 
of  Thy  Son,  we  thank  Thee  that  Thou  hast  called 
us  into  the  same,  and  made  us  members  of  Christ, 
children  of  God,  and  inheritors  of  the  Kingdom  of 
Heaven.  Look  now,  we  beseech  Thee,  upon  Thy 
Church,  and  take  from  it  division  and  strife  and 
whatsoever  hinders  Godly  union  and  concord.  Fill 
us  with  Thy  love,  and  guide  us  by  Thy  Holy  Spirit 
that  we  may  attain  to  that  oneness  for  which  Thy 
Son,  our  Lord  Jesus  Christ,  prayed  on  the  night  of 
His  betrayal,  who  with  Thee  and  the  Holy  Spirit 
liveth  and  reigneth,  one  God,  world  without  end. 
Amen.^ 


'  This  prayer  was  sent  out  over  Japan  in  1900  by  the 
Conference  of  Missionaries  of  all  denominations  held  in 
Tokyo. 


N 


Preface 

OTWITHSTANDING  the  work  of  a  very 
busy  pastorate  the  writer  for  some  years 
has  been  delivering  a  lecture  devoted  to 
the  unity  of  Protestantism.  This  lecture  has  been 
delivered  to  many  churches,  religious  assemblies, 
Young  Men's  Christian  Associations  and  on  the 
lyceum  and  Chautauqua  platforms.  It  has  been  re- 
ceived everywhere  with  sympathetic  attention.  This 
volume  is  the  outgrowth  of  that  lecture;  and  its 
purpose  is  to  furnish  a  popular  though  brief  discus- 
sion of  the  whole  subject. 

It  is  very  difficult  for  one  whose  convictions  are 
pronounced  to  handle  questions  so  vital  and  concern- 
ing which  there  is  such  a  divergence  of  honest 
opinion  without  the  possibility  of  being  accused  of 
extreme  statements.  The  writer  can  only  frankly 
affirm  that  he  has  tried  to  speak  as  dispassionately 
as  the  facts  in  the  case  would  allow. 

Grateful  acknowledgment  of  indebtedness  is  made 
to  the  Eev.  Charles  S.  Macfarland,  Ph.  D.,  secretary 
of  the  Federal  Council  of  the  Churches  of  Christ  in 
America,  for  his  very  helpful  criticism  of  the  chapter, 
"  The  Abuse  of  Ecclesiastical  Authority  "  ;  and  to  the 
Rev.  Finis  King  Farr,  D.  D.,  instructor  in  Church 
History  and  Missions  in  the  Presbyterian  Theological 
Seminary  of  the  South,  in  alliance  with  Lane  Semi- 

II 


12  Preface 

nary,  and  to  the  Kev.  Elmer  Allen  Bess,  D.  D.,  pastor 
of  the  First  Presbyterian  Church  of  Clinton,  Iowa, 
for  their  valuable  criticisms  of  the  whole  manu- 
script. 

If  the  writer  may  be  permitted  to  contribute  the 
least  suggestion  which  the  "'!  aster  can  bless  to  the 
good  of  His  Church  and  Kingdom  he  will  be 
satisfied. 

P.  M.  S. 
Vinton,  Iowa. 


Contents 

Introduction  .       .      ^I^     .  ...      17 

PART  I 

Problems  Confronting  the  Church  To-Day 

I.  The  Problems  at  Home 23 

1.  Some  Evils  of  Our  Country 

2.  The  Need  for  a  Larger  Social  Service 

II.  The  Problems  Abroad 30 

1.  Reconstructive  Forces  in  Heathen  Lands 

2.  The  Necessity  for  Guidance  and  Inspiration 

PART  II 

The  Discreditable  Situation  within  the  Church 

I.  The  Unchristian  Divisions 37 

1.  Present  Divisions  in  the  United  States 

2.  Present  Divisions  Indefensible 

3.  Some  Evils  of  Division 

II.  The   Appalling    Situation    in    the    Country 

Church 81 

1,  Relation  of  Country  Church  to  the  City 

2,  The  Utter  Failure  of  Denominationalism 

3,  The  Heart  of  the  Country  Difficulties 

III.  The  Absurdity  of  Creed-Subscription       .        .      91 

1.  A  Legitimate  Place  for  Creeds 

2.  The  Implications  of  Creed-Subscription 

3.  Some  Evils  of  Creed-Subscription 

IV.  The  Abuse  OF  Ecclesiastical  Authority  .        'US 

1.  Character  of  the  Church  of  Jesus  Christ 

2.  Jesus'  Provision  for  Moral  Delinquency  and 

His  Attitude  Towards  Unorthodoxy 


14  Contents 

3.  The   Church's  Misapprehension  of  the  Mas- 

ter's Teachings 

4.  Disciphne  Derived  from  the  Retributive  Func- 

tions of  the  State 

5.  The  Impracticability  of  Disciphne  in  Matters 

of  Morals 

6.  Some  Evils  of  Heresy  Trials 

7.  Discipline  in  the  Apostolic  Church 

V.     The  Continued  Decline  of  Candidates  for  the 

Ministry 163 

1.  The  Situation  Growing  Critical 

2.  The  Humiliating  Treatment  of  Ministers 

3.  The  Want  of  Liberty  of  Expression 

4.  The  Loss  of  Faith  in  the  Traditional  Minister's 

Work 

5.  The  Competition  of  Other  Fields  of  Service 

VL    The  Inadequacy  of  Ministers'  Salaries    .        .     193 

1.  A  Most  Serious  Situation 

2.  Why  the  Average  Minister's  Salary  is  so  Small 

3.  Some  Evils  of  Inadequate  Salaries 

4.  What  the  Minister's  Salary  Ought  to  Be 


PART  III 

The  Unity  of  Protestantism  Offers  the 
Only  Solution 

I.  The  Impotence  OF  A  Divided  Church         .        .215 

1.  Powerless  to  Solve  the  Problems  at  Home  and 

Abroad 

2.  The  Necessity  for  Readjustment 

3.  The  Weakness  of  Federation 

4.  Church  Entitled  to  the  Cooperation  of  All 

II.  The  Power  of  a  Unified  Church       .        .        .    226 

1.  The  Revision  of  Seminary  Training 

2.  Providing  the  Conditions  of  Ministerial  Success 

3.  Reconstructing  the  Public  Services 

4.  The  Highest  Possible  Cooperation 

5.  A  Larger  Social  Service 

o.  Adequate  Provision  for  the  Poor 

7.  Amusement  and  Recreation 

8.  Sex  Hygiene 

9.  Reconstruction  in  Cities,  Towns  and  Country 


Contents 


15 


III.  The  Possibility  of  Unity 270 

1.  Bitterness  and  Bigotry  of  the  Past 

2.  Influences  Contributing  to  the  Idea  of  Unity 

3.  Some  Things  Already  Accomplished 

IV.  The  Only  Possible  Basis  of  Unity     .        .        .    284 

1.  The  Fundamental  Character  of  the  Church 

2.  The   Character  and   Use  to   be  Made  of  a 

Creed 

3.  A  Return  to  Reformation  and  Apostolic  Prin- 

ciples 

Appendix 303 

Index       .•......,    317 


Introduction 

WE  confine  our  discussions  to  the  unity  of 
the  Protestant  Church.  We  hope  and  be- 
lieve the  day  will  come  when  the  Roman, 
the  Greek  and  the  Protestant  Churches  may  all  be 
unified,  but  such  an  event  must  necessarily  be  long 
distant.  Preliminary  to  this  is  the  unity  of  Protes- 
tantism. When  Protestantism  is  unified,  or  when  at 
least  much  has  been  accomplished  in  that  direction, 
will  probably  be  soon  enough  to  discuss  the  unifi- 
cation of  the  Christian  world. 

We  not  only  confine  our  discussion  to  the  unity 
of  Protestantism,  but  to  Protestantism  in  the  United 
States,  because  we  believe  that  here  the  chief  con- 
tribution to  unity  must  be  made.  The  burden  of 
the  evangelization  of  the  world  has  shifted  from  the 
East  to  the  West ;  and  here  also  lies  the  chief  re- 
sponsibility in  unity.  We  have  unrestricted  re- 
ligious liberties  relieved  from  all  the  complications 
of  state  churches.  It  is  among  us  that  Christianity 
has  its  best  opportunity  to  show  its  highest  fruits. 
If  unity  is  impossible  here  it  is  impossible  anywhere 
and  everywhere. 

The  division  of  the  Church  is  only  a  symptom  of  a 
deep-seated  and  .  underlpng  disease.  And  the  first 
prerequisite  of  the  physician  in  any  cure  is  a  correct 
diagnosis,  which  will  determine  to  what  specialist 
the  case  must  go.     We  may  mollify  the  symptoms 

17 


1 8  Introduction 

as  occasion  and  opportunity  offer — and  that  is  a 
legitimate  method  of  reputable  physicians — but  if 
we  would  cure  the  disease  we  must  strike  deeper. 
AVhen  the  disease  is  cured,  the  troublesome  symptoms 
will  disappear. 

In  every  age  there  has  been  a  tendency  to  substi- 
tute doctrines,  forms  and  ceremonies  for  the  life  out 
of  which  these  things  grew.  The  predominance  of 
that  tendency  is  the  secret  of  our  divisions.  The 
underlying  disease  of  the  Church,  therefore,  is  a 
substitution  of  the  forms  of  Christian  life  for  the 
life  itself.  At  heart  it  is  only  the  want  of  supreme 
loyalty  to  Jesus  Christ — a  subtle  and  refined  form  of 
idolatry — but  in  essence  is  it  not  equally  as  sinful  as 
the  worship  of  the  golden  calf  ?  The  divisions  of 
Protestantism  grow  out  of  a  supreme  loyalty  to 
lesser  things  than  Christ.  This  fact  is  seen  in  the 
universal  recognition  among  Protestants  that  as  true, 
as  consecrated,  and  as  faithful  Christians  exist  in 
other  communions  as  in  every  one's  own. 

It  is  not,  therefore,  a  case  for  the  Christian  Science 
healer,  the  homeopath,  the  allopath,  or  the  osteopath. 
It  is  not  sufficient  to  persuade  ourselves  that  all  is 
well  if  we  will  only  just  think  so.  Protestantism  is 
sick  and  the  first  step  towards  any  cure  is  to  recognize 
that  one  is  needed.  It  is  not  a  pellet  of  attenuated 
strychnine  to  stimulate  a  sluggish  heart  that  is 
needed ;  the  need  is  for  a  change  of  heart.  It  is 
not  a  better  circulation  of  an  impoverished  blood 
that  is  needed ;  it  is  a  deeper  application  of  the 
blood  of  Christ — a  "  second  blessing  "  as  it  were.  It 
is  not  a  resetting  of  a  few  dislocated  bones  that  is 


Introduction  1 9 

needed ;  the  need  is  for  the  immediate  removal  of  a 
malignant  and  cancerous  growth.  It  is  a  case  first 
for  the  surgeon. 

Therefore,  if  thy  creed-subscription  causeth  thee 
to  stumble,  pluck  it  out ;  and  cast  it  from  thee ;  for 
it  is  profitable  for  thee  that  every  one  of  thy  shib- 
boleths should  perish,  and  not  that  the  body  of 
Christ  should  be  divided.  And  if  thy  traditional 
forms  and  ceremonies  cause  thee  to  stumble,  cut 
them  off,  and  cast  them  from  thee :  for  it  is  profit- 
able for  thee  that  all  thy  home-made  ecclesiastical 
appendages  should  perish,  and  not  that  the  Church 
of  God  should  lose  its  power  to  save  the  world. 

This  done  it  becomes  a  case  for  the  Great  Phy- 
sician whose  power  is  sufficient,  when  given  a  chance, 
to  flood  His  Church  with  new  life,  higher  ideals, 
broader  visions,  deeper  joys  and  a  unity  of  holier 
purposes. 

Is  not  the  fundamental  evil  of  the  Church  to-day 
the  same  evil  that  afflicted  the  Jewish  Church  in 
Jesus'  day?  The  Jewish  Church  had  substituted 
the  traditions  of  men  for  the  law  and  love  of  God  ; 
it  was  far  more  loyal  to  the  externals  of  religion 
than  to  the  requirement  to  do  justly  and  to  love 
mercy.  The  people  had  persuaded  themselves  that 
loyalty  to  the  accidents  of  religion  was  the  highest 
loyalty  to  their  God.  They  were  sincere  and  honest 
but  they  were  mistaken.  Protestantism  has  done 
exactly  the  same  thing  it  seems  to  us  and  with  the 
same  sincerity  and  honesty,  and  is  equally  if  not  in- 
curably mistaken. 

If  men  had  not  ceased  to  follow  the  example  of 


20  Introduction 

Paul  in  knowing  nothing  but  Christ  and  Him  cruci- 
fied, the  Church  would  certainly  never  have  divided. 
And  no  remedy  will  ever  be  found  except  in  a  return 
to  supreme  loyalty  to  the  Master.  The  supremely 
loyal  to  Christ  cannot  be  kept  apart.  When  Chris- 
tian men  seek  first  His  kingdom  and  His  righteous- 
ness our  divisions  will  disappear.  It  is  a  time  for 
heart-searching  and  for  asking,  "Lord,  is  it  I,  is 
it  I?" 


PART  I 


Problems  Confronting  the  Church 

To-day 


Behind  the  dim  unknown, 

Standeth  God  within  the  shadow,  keeping 

watch  above  His  own. 

—  Lowell. 

Hast  thou  not  learn'd  what  thou  art  often  told, 
A  truth  still  sacred,  and  believed  of  old, 
That  no  success  attends  on  spears  and  swords 
Unblest,  and  that  the  battle  is  the  Lord's  ? 

—  Cffwper. 

So  nigh  is  grandeur  to  our  dust. 

So  near  is  God  to  man. 
When  Duty  whispers  low,  "  Thou  must," 

The  youth  replies,  "  I  can." 

—  Emerson. 

So  let  it  be  in  God's  own  might 

We  gird  us  for  the  coming  fight. 

And  strong  in  Him  whose  cause  is  ours 

In  conflict  with  unholy  powers, 

We  grasp  the  weapons  He  has  given — 

The  Light,  and  Truth  and  Love  of  Heaven. 

—  Whith 


THE  PROBLEMS  AT  HOME 

EVERY  age  has  its  peculiar  problems,  but 
never  in  the  history  of  the  world  have  such 
stupendous  problems  confronted  the  Church 
as  confront  it  to-day.  These  are  critical  times. 
While  there  is  more  Christianity  in  the  world  than 
ever  before,  and  more  men  and  women  consecrated 
to  the  service  of  God  and  humanity,  there  are  also 
larger  and  more  complicated  problems  and  more 
powerful  combinations  of  evil.  It  is  the  history  of 
civilization  that  its  problems  grow  increasingly  com- 
plicated with  each  succeeding  age. 

1.  Some  Evils  of  Our  Country 
Our  problems  at  home  are  numerous  and  serious. 
Since  the  Civil  War  at  least  thirteen  evils '  among 
us  have  increased  with  a  rapidity  that  is  alarming. 
They  are  murder,  divorce,  lynchings,  labour  riots, 
municipal  corruption,  yellow  journalism,  brutal 
sports,  judicial  maladministration,  general  lawless- 
ness, the  consumption  of  intoxicating  liquors,  Sab- 
bath desecration,  impure  shows  and  graft.  In  the 
first  nine  of  these  we  are  said  to  lead  the  whole 
world. 

•  "National  Perils  and  Hopes,"  Wilbur  F.  Crafts,  Ph.  D.  The 
writer  is  indebted  to  this  volume  for  much  information  contained 
in  the  discussion  of  these  evils. 

23 


24    Problems  Confronting  the  Church  To-day 

We  have  in  the  United  States  annually  a  fright- 
fully long  list  of  murders  and  the  record  grows 
redder  and  redder.  Dr.  Andrew  D.  White,  ex- 
president  of  Cornell  and  ex-ambassador  to  Germany 
and  Russia,  is  quoted  as  authority  for  the  statement, 
based  on  an  average  for  eight  years,  that  the  number 
of  felonious  homicides  per  year  per  million  of  popu- 
lation in  different  countries  is  as  follows :  Canada, 
three  ;  Germany,  four  to  five ;  England  and  Wales, 
ten  to  eleven;  France,  twelve  to  fifteen;  Belgium, 
fifteen,  and  the  United  States  over  one  hundred  and 
twenty -nine.  In  1910  we  are  told  that  the  homi- 
cides in  the  United  States  were  forty-three  times 
greater  than  in  Canada,  and  seven  times  greater  than 
in  Belgium.  And  Belgium  is  considered  the  worst 
country  in  Europe. 

Divorces  in  the  United  States  have  increased 
within  forty  years  (1867-1907)  three  times  as  fast  as 
the  population,  until  to-day  we  have  one  divorce  for 
every  thirteen  marriages.  Lynchings  have  become 
a  serious  menace  to  our  peace  and  safety.  We  have 
almost  a  monopoly  of  this  crime.  In  no  other  na- 
tion are  more  people  lynched  than  are  executed  by 
form  of  law. 

Labour  riots  are  very  common  and  the  recent 
confessions  of  labour  leaders  in  Los  Angeles  have 
shocked  the  whole  world ;  the  successful  prosecution 
of  dynamiters  in  Indianapolis  has  revealed  a  des- 
perate situation.  But  capital  is  as  much  to  blame  as 
labour  for  the  existing  conditions ;  and  the  whole 
sale  destruction  of  life  and  property  as  practiced  in 
this  country  presents  a  most  serious  situation. 


The  Problems  at  Home  25 

Municipal  corruption  has  become  most  flagrant. 
This  condition  constitutes  one  of  our  very  serious 
problems.  Kevelations  in  New  York,  Pittsburgh, 
Philadelphia,  St.  Louis,  San  Francisco  and  Chicago 
are  appalling.  The  yellow  journalism  of  our  country 
is  doing  incalculable  harm.  Brutal  sports  abound. 
Judicial  maladministration,  creating  a  wide-spread 
disrespect  for  law,  is  one  of  our  most  serious  prob- 
lems. Confidence  in  our  courts  to  a  great  extent 
has  been  lost.  Everybody  is  familiar  with  the  diffi- 
culty of  bringing  the  rich  to  justice.  And  there  is 
a  feeling,  wide-spread,  that  if  the  rich  are  brought  to 
justice  their  penalties  do  not  compare  with  those  of 
the  poorer  for  smaller  offenses.  And  there  is  alto- 
gether too  much  ground  for  such  an  opinion.  Courts 
and  legislatures  are  believed  to  be  controlled  largely 
by  corporate  greed.  The  general  lawlessness  that 
results  from  these  suspicions  and  other  causes  is  x 
serious  situation  among  us. 

The  consumption  of  liquor,  notwithstanding  the 
increase  of  "  dry  "  territory,  increases  annually.  In 
1850  the  per  capita  consumption  of  liquor  in  the 
United  States  was  only  4.08  gallons.  This  steadily 
increased  till  190Y  when  it  reached  23.54  gallons. 
Then  there  was  a  slight  decrease  till  1910  ;  but  this 
has  been  followed  by  the  largest  per  capita  con- 
sumption in  the  history  of  the  country.  It  becomes 
increasingly  evident  that  we  must  have  something 
more  than  the  present  form  of  prohibition. 

Sabbath  desecration  is  nation-wide.  While  there 
seems  to  be  no  danger  of  losing  the  day  as  one  of 
rest  from  labour,  there  is  great  danger  that  the 


26    Problems  Confronting  the  Church  To-day 

day  will  become  one  of  questionable  sport  and 
fun.  Labour  unions  stand  for  a  day  of  rest  from 
labour  and  the  intelligent  social  service  forces  of 
the  country  will  use  their  influence  to  the  same  end. 
But  the  growth  of  Sunday  baseball  and  other  ques- 
tionable amusements  shows  the  drift  of  the  times. 
Impure  shows  abound  everywhere.  The  modern 
picture  show  with  its  representation  of  murder  and 
other  evils  and  exhibited  in  its  darkened  hall  is  doing 
great  harm.  Graft  is  everywhere :  we  must  go  to 
heathen  China  to  find  more.  We  must  go  to  infidel 
France  to  find  more  Sabbath  desecration  and  more 
impurity  among  civilized  peoples. 

Gambling,  and  the  social  evil,  with  its  white  slave 
traffic,  must  be  reckoned  with.  Mormonism  may 
yet  be  the  cause  of  serious  troubles  among  us.  The 
alienation  of  certain  classes  from  the  Church  pre- 
sents no  small  problem  and  the  Church  alone  can 
cure  it.  Our  incoming  millions  must  be  Christian- 
ized and  assimilated ;  or  as  an  unassimilated  and  alien 
element  they  will  become  a  serious  menace  to  our  high- 
est well-being.  The  growth  of  commercialism,  greed 
and  the  mania  for  pleasure  are  seriously  affecting 
the  national  life.  This  is  but  a  partial  enumeration 
of  the  evils  that  confront  the  Church  at  home,  but  it 
is  a  most  formidable  array. 

The  growth  of  state  education  divorced  from 
religion  and  the  exclusion  of  the  Bible  from  the 
public  school  create  an  unfortunate  condition  which 
needs  to  be  remedied.  There  is  no  longer  danger  in 
this  country  from  ignorance ;  the  danger  is  in  the 
secularization  of  education.     The  need  of  to-day  is 


The  Problems  at  Home  27 

not  that  of  an  educated  man,  but  the  educated  man 
plus  the  moral  man.  There  is  a  demand  for  moral 
leadership  and  our  colleges  are  not  meeting  this  de- 
mand. The  moral  element  is  being  left  out ;  our 
colleges  are  not  giving  robust  morals  to  the  young 
men  ;  and  they  cannot  give  them  without  religion.  In 
the  only  training  for  the  young  that  is  desirable  re- 
ligion and  education  carmot  be  divorced.  If  the 
state  cannot  furnish  religion  the  Church  must  do  it. 

2.  The  Need  for  a  Laeger  Social  Service 
The  Church  is  the  mother  of  all  modern  social 
service  ;  she  does  not  recognize  some  of  her  children 
as  yet ;  but  she  must  do  so  and  give  them  her  best 
attention.  She  cannot  stand  apart  from  the  life  and 
activities  of  the  modern  world  if  she  would,  except 
at  the  price  of  her  chief  influence  for  good.  She 
must  enter  the  fight  against  every  form  of  evil 
known,  economic  injustice,  corrupt  politics,  dishonest 
business  methods  and  antiquated  methods  of  dealing 
with  the  criminal.  If  the  Church  is  to  occupy  the 
place  which  rightfully  belongs  to  her  in  the  future 
of  our  country  she  must  enlarge  her  social  sympa- 
thies and  service.  Her  work  must  take  a  larger 
sociological  direction.  This  service  calls  for  the  con- 
certed action  of  all  the  friends  of  righteousness.' 

The  disadvantages  of  sectarianism  were  never  so 
apparent  as  to-day  ;  they  were  never  so  numerous  as 

'"Christianity  and  the  Social  Crisis,"  by  Walter  Ranscben- 
bnsob,  has  a  very  helpfal  discnssion  on  "  Why  has  Christianity 
never  undertaken  the  work  of  Social  Keconstraction  ?  ' '  pp.  143- 
2iU. 


28    Problems  Confronting  the  Church  To-day 

to-day,  when  the  Church  is  called  to  a  common 
policy.  Industrial  progress  within  recent  years  has 
gone  forward  with  an  almost  incredible  pace.  Mod- 
ern invention  and  discovery  have  revolutionized  the 
world's  industry  and  created  a  new  social  order. 
Christianity  has  created  a  new  civilization  which  it 
must  inspire  and  direct. 

Many  features  of  the  present  industrial  situation 
demand  immediate  relief.  "  The  cruelties  of  greed, 
the  heartlessness  of  ambition  and  the  cold  indifference 
of  corporate  selfishness  "  create  serious  conditions. 
But  the  trouble  is  not  all  on  one  side ;  it  is  three 
cornered.  On  one  side  is  capital  insisting  on  more 
than  a  just  share  of  the  products  of  industry ;  on  the 
other  side  is  labour,  sometimes  insisting  on  a  larger 
wage  than  is  consistent  with  the  perpetuation  of  the 
industry ;  and  behind  both  of  these  is  the  great  bar- 
gain-hunting multitude.  The  problems  created  by 
the  situation  can  be  solved  only  by  a  proper  inter- 
pretation and  application  of  the  teachings  of  the  Son 
of  Man.  It  is  for  the  Church  to  make  this  interpre- 
tation and  to  assist  in  the  application  of  these  prin- 
ciples. In  this  work  the  Church  must  be  identified 
with  no  particular  class  but  with  the  people  as  a 
whole. 

"  The  Church  now  confronts  the  most  significant 
crisis  and  the  greatest  opportunity  of  its  long  career. 
In  part  its  ideals  and  principles  have  become  the 
working  basis  of  organizations  for  social  and  indus- 
trial betterment  which  do  not  accept  its  spu'itual 
leadership  and  which  have  been  estranged  from  its 
fellowship.     We  believe,  not  for  its  own  sake  but  in 


The  Problems  at  Home  29 

the  interest  of  the  kingdom  of  God,  the  Church  must 
not  merely  acquiesce  in  the  movements  outside  of  it 
which  make  for  human  welfare,  but  must  demon- 
strate not  by  proclamation  but  by  deeds  its  primacy 
amono-  all  the  forces  which  seek  to  lift  the  plane  and 
better  the  conditions  of  human  life."  * 

'  "  The  Church  and  Modern  Industry."  Report  of  the  Commis- 
Bion  on  the  Church  and  Social  Service,  adopted  in  Philadelphia, 
December,  1908,  by  the  Federal  Council  of  the  Churches  of  ChrLit 
in  America,  p.  15. 


n 

THE  PROBLEMS  ABROAD 

THE  most  stupendous  problem  confronting 
the  Christian  world  to-day  is  the  evangeli- 
zation and  Christianization  of  the  non- 
Christian  nations.  There  has  never  been  a  period  in 
the  world's  history  when  such  vast  multitudes  of 
people  were  in  the  midst  of  such  far-reaching  changes, 
educational,  political,  industrial  and  religious.' 

1.    Reconstructive  Fokces  in  Heathen 

Lands 

Foreign  missions  have  at  last  become  a  matter  of 
serious  interest  to  the  civilized  world  ;  to  the  intelli- 
gent outside  of  the  Church  as  well  as  to  those  inside. 
We  have  reached  a  supreme  crisis  in  our  Christian 
civilization  due  to  the  revolutionary  changes  now  in 
progress  among  non-Christian  peoples  everywhere. 
We  must  Christianize  them  or  they  will  paganize  us ; 
we  must  do  it  in  self-defense  if  for  no  higher  reason. 

In  Japan  and  India  the  government  has  established 
systems  of  education  and  hundreds  of  thousands  of 
students  are  being  educated.  China  whose  educa- 
tional system  has  remained  unchanged  for  a  thousand 

*  The  best  literature  in  print  on  this  general  subject  is  the  Re- 
ports of  the  World  Missionary  Conference  of  1910,  held  at  Eidiu- 
burgh  ;  nine  volumes  (Revell). 

30 


The  Problems  Abroad  31 

years  is  rapidly  being  revolutionized.     Thousands  of 
her  students  are  studying  in  Japan,  the  United  States 
and  Europe.     Both  China  and  Korea  are  rapidly  es- 
tablishing systems  of  government  education.     China 
alone  will  soon  enroll  millions  of  students.    Turkey, 
Persia,  Egypt  and  other  non-Christian  countries  also 
are  rapidly  establishing  government  educational  in- 
stitutions.    These  all  provide  for  secular  education ; 
Christian  teaching  is  excluded  from  these  schools. 
It  is  the  Western  education  these  peoples  desire  and 
no  power  can  prevent  them  from  getting  it.     But 
education   alone   will   not   improve   them   morally. 
Secular  education  will  undermine  their  inherited  re- 
ligions and  leave  them  practically  without  religion. 
And  education  without  Christianity  will  make  the 
non-Christian  nations  a  serious  menace  to  the  Chris- 
tian civilization  of  the  world.     It  will  mean  the  put- 
ting into  savage  hands  of  civilized  instruments  and 
skill  which  they  may  use  for  savage  purposes. 

The  great  demand  for  teachers  of  the  Western 
education  furnishes  the  Church  a  coveted  opportu- 
nity to  reach  these  peoples.  The  problem  can  be  met 
only  by  a  great  expansion  of  Christian  educational 

missions. 

There  is  a  growing  spirit  of  nationalism  among  the 
non-Christian  nations  everywhere— in  Latin  America, 
the  native  sections  of  South  Africa,  India,  Turkey, 
Siam,  EgyiDt  and  other  nations.  There  are  wide- 
spread movements  among  these  peoples  for  national 
independence.  Japan  after  fifty  years  of  missionary 
work  has  taken  her  place  as  a  world  power  and  the 
dominant  power  of  the  Orient.     What  Western  edu- 


32    Problems  Confronting  the  Church  To-day 

cation  has  done  for  her  has  profoundly  influenced 
other  nations. 

This  spirit  of  nationalism  in  China  has  led  to  the 
establishment  of  a  republic  within  a  year.  Since  the 
Boxer  trouble  China  has  made  more  rapid  progress 
than  Japan  ever  made  in  the  same  length  of  time. 
Industrially  as  well  as  educationally  China  is  in  the 
midst  of  changes  that  are  revolutionary.  Railroads, 
telegraph  lines  and  a  postal  system  are  being  rapidly 
extended.  Between  three  hundred  and  four  hun- 
dred newspapers  are  now  published  in  China.  The 
outcome  of  the  new  republic  will  be  watched  with  a 
great  deal  of  interest. 

2.    The  Necessity  for  Guidance  and 
Inspiration 

These  new  movements  cannot  be  crushed ;  they 
ought  not  to  be.  The  Church  ought  to  rejoice  in 
them.  And  yet  they  are  attended  with  the  greatest 
possibilities  of  evil.  If  they  are  not  informed,  guided, 
purified  and  inspired  with  the  Christian  ideal,  what 
can  we  expect  ?  These  peoples  will  become  educated, 
powerful  and  independent  and  at  no  distant  day. 
But  what  will  they  do  with  their  new -gained  power  ? 
We  begm  to  understand  Napoleon's  remarks  con- 
cerning China :  "  There  sleeps  a  giant.  Let  him 
sleep."  "When  China  is  moved  it  will  move  the 
world."  Well  may  the  Christian  world  fear  changes 
now  taking  place  in  China  and  elsewhere.  Not  only 
the  evangelization,  but  the  Christianization  of  the 
nations  is  necessary  to  our  own  safety. 

Many  featm'es  of  the  situation  are  very  encourag- 


The  Problems  Abroad  33 

insr.  Kever  befoi-e  were  there  such  movements  of 
men  towards  Christ  as  are  found  to-day  among  the 
non-Christian  nations.  The  Church  in  Japan  has  in- 
creased seventy  per  cent,  in  ten  years.  The  last  ten 
years  have  been  the  most  fruitful  ever  known  on  the 
foreign  field.  In  1887  Korea  had  only  seven  native 
Christians,  who  behind  closed  doors  celebrated  the 
first  communion  service  in  Korea.  There  are  now 
200,000  Christians  in  Korea,  including  catechumens. 
The  Church  is  growing  at  the  rate  of  thirty  per  cent, 
annually.  After  the  first  thirty-five  years  of  mis- 
sionary work  in  China  there  were  only  six  converts. 
To-day  there  are  more  than  200,000  in  China,  The 
Church  is  increasing  at  the  rate  of  one  hundred  per 
cent,  in  seven  years.  The  ignorant  and  the  educated 
are  being  reached  in  large  numbers.  Everywhere  in 
non-Christian  countries  large  numbers  of  the  people 
are  ready  for  the  Gospel. 

In  Volume  I  of  the  Report  of  the  World  Missionary 
Conference  (page  48)  it  is  impressively  declared  that 
"  The  cumulative  and  crowning  consideration  call- 
ing the  Church  to  undertake  promptly  and  to  carry 
forward  earnestly  and  thoroughly  a  campaign  to  take 
the  Gospel  to  all  the  non-Christian  world  is  seen  in 
the  coincidence  of  the  series  of  convincing  facts  and 
pro\ddences  .  .  .  (that  follow) :  Never  before 
have  facts  and  movements  synchronized.  The  non- 
Christian  world  now  accessible,  open  and  responsive  ; 
the  non-Chi'istian  religions  losing  their  age-long  hold 
on  certain  classes  on  the  one  hand,  and  yet  on  the 
other  hand,  stirred  to  new  activity,  enterprise,  and 
antagonism  ;  the  alarming  and  rapid  spread  of  un- 


34    Problems  Confronting  the  Church  To-day 

Christian  and  anti-Christian  influences  from  so-called 
Christian  lands  ;  peoples  waldng  from  long  sleep  and 
whole  nations  in  a  plastic  condition,  but  the  character 
and  spirit  of  their  civilization  soon  to  become  fixed  ; 
the  threatening  menace  of  the  great  development  and 
enlarging  plans  of  systems  of  secular  education ;  a 
growing  spirit  of  nationalism  and  of  racial  pride  and 
antagonism,  with  all  this  may  mean  for  or  against 
the  spread  of  Christ's  kingdom  ;  a  spiritual  tide  of 
missionary  success  rising  and  in  many  places  at  its 
flood ;  the  possibility  of  reaping  enormous  fruitage 
as  a  result  of  long  working  of  God's  certain  laws. 
Surely  all  these  facts  and  factors,  together  with  the 
perils  and  possibilities  of  the  home  Church  as  de- 
termined by  its  attitude  at  such  a  time  and  in  face  of 
such  an  opportunity,  constitute  a  conjunction  brought 
about  by  the  hand  of  the  Living  God,  and  should  be 
regarded  by  the  Christian  Church  as  an  irresistible 
mandate." 

These  conditions  are  God's  challenge  to  His  Church 
for  greater  things.     What  shall  the  answer  be  ? 


PART  II 

The  Discreditable  Situation  within 
the  Church 


If  a  kingdom  be  divided  against  itself,  that  kingdom  cannot  stand. 
And  if  a  house  be  divided  against  itself,  that  house  will  not  be  able  to 
stand. — Jesus. 

I  beseech  you,  brethren,  through  the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and  that  there  be  no  divisions  among 
you ;  but  that  ye  be  perfected  together  in  the  same  mind  and  in  the 
same  judgment. — Paul. 

The  dispute  about  religion, 
And  the  practice  of  it  seldom  goes  together. 

— Dr.  Young. 

"  Orthodoxy,  my  Lord,"  said  Bishop  Warburton,  in  a  whisper, — 
«<  orthodoxy  is  my  doxy, — heterodoxy  is  another  man's  doxy." — Joseph 
Priestly. 

Men  will  wrangle  for  religion ;  write  for  it ;  fight  for  it ;  die  for  it ; 
anything  but — live  for  it. — Colton, 


THE  UNCHEISTIAN  DIVISIONS 

THE  fight  for  religious  freedom  and  liberty- 
waged  in  the  times  of  the  Reformation,  and 
often  in  the  heat  of  passion,  not  unnatu- 
rally led  to  division.  Whether  any  division  was 
justifiable  or  not— and  that  question  is  not  raised— 
the  matter  of  division  has  certainly  been  carried  to 
an  absurd  extreme. 

1.  Present  Divisions  in  the  United  States 
The  Protestant  Church  in  the  United  States  is 
divided  into  twenty  or  more  families  and  these 
families  have  been  subdivided  into  one  hundred  and 
sixty-four  separate  Protestant  denominations. 

One  Presbyterian  denomination  consists  of  only 
twenty-two  church  organizations  with  a  total  mem- 
bership of  only  seven  hundred  and  eighty-six  ;  two 
other  Presbyterian  denominations  have  only  one 
church  organization  each,  with  a  membership  in  one 
denomination  of  four  hundred  and  forty  and  in  the 
other  of  only  seventeen.  A  whole  denomination  of 
seventeen  members!  Five  Presbyterian  denomina- 
tions have  a  membership  of  less  than  10,000  each. 
Of  the  Methodist  family  six  denominations  have  a 
membership  of  less  than  10,000  each  and  four  of  less 
than  5,000  each.     Six  Baptist  denominations  have  a 

37 


38    Discreditable  Situation  within  the  Church 

membership  of  less  than  10,000  each :  one  of  these 
has  only  seven  hundred  and  eighty-one  members, 
one  only  six  hundred  and  eighty-five,  and  another 
two  hundred  and  eighty-nine.  Nine  denominations 
among  Lutherans  have  a  membership  of  less  than 
10,000  each.  These  are  the  conditions  which  exist 
among  the  larger  families ;  conditions  among  the 
smaller  are  even  worse. 

Presbyterians,  Methodists  and  Baptists  have  south- 
ern and  northern  branches  with  the  same  doctrines 
and  polity.  They  separated  over  an  issue  that  was 
settled  almost  a  half  century  ago.  It  is  very  un- 
fortunate for  the  cause  of  Christianity  that  brethren 
so  closely  related  should  remain  separated  for  no 
better  reasons  than  either  can  assign. 

2.  Peesent  Divisions  Indefensible 
The  present  splintered  condition  of  the  Church  is 
utterly  indefensible.  The  Protestant  Church  is  not 
divided  over  fundamental  doctrines.  If  it  were 
there  would  be  some  reason  for  the  separation.  We 
sometimes  hear  it  said  that  denominations  are  so 
divided ;  that  division  makes  it  possible  for  each 
fundamental  doctrine  to  receive  proper  emphasis. 
But  we  have  considerably  more  than  one  hundred 
denominations ;  how  many  fundamental  doctrines 
have  we  ?  Hardly  a  dozen ;  and  no  denomination 
has  a  monopoly  of  a  single  one  of  the  number. 
There  was  the  same  need  for  a  separate  denomina- 
tion for  each  of  these  in  Jesus'  day  that  there  is 
to-day.  But  Jesus  prayed  for  one  Church.  If  one 
was  enough  then,  one  is  enough  now. 


The  Unchristian  Divisions  39 

In  the  fundamentals  Protestantism  has  always 
been  agreed ;  this  constitutes  the  unity  of  Protestant- 
ism which  underlies  its  surface  divisions.  Division 
has  always  been  over  the  non-essentials.  The  Church 
has  divided  over  what  it  knew  absolutely  nothing 
about,  matters  of  speculation ;  or  over  things  of  no 
practical  importance  to  anybody.  Our  divisions 
have  been  over  such  things  as  our  doctrines  concern- 
ing the  eternal  decrees  of  God,  or  the  number  of 
times  a  man  must  be  dipped  in  order  to  be  baptized. 

Some  immersionists  dip  once  in  the  name  of  the 
Father,  Son  and  Holy  Spirit.  They  call  that  bap- 
tism. Others  dip  three  times ;  once  in  the  name  of 
the  Father,  once  in  the  name  of  the  Son,  and  once 
in  the  name  of  the  Holy  Spirit.  They  call  that 
baptism.  This  is  the  question  over  which  they 
divided.  Both  admit  that  a  man  is  no  more  certain 
of  heaven  whether  he  has  been  dipped  once  or  three 
times ;  in  fact  both  requu'e  that  a  man  shall  be  a 
Christian  before  they  will  dip  him  at  all. 

It  is  the  custom  among  the  membership  of  certain 
denominations  on  certain  occasions  to  wash  one  an- 
other's feet,  following  the  example  of  Jesus  washing 
the  disciples'  feet — and  a  most  solemn  and  beautiful 
custom  it  is.  In  one  denomination  a  brother  washes 
the  foot  of  another  brother  and  then  dries  the  foot 
himself.  In  another  denomination  while  one  brother 
washes  the  foot  still  another  brother  dries  it.  This 
is  the  question  over  which  they  divided.  Neither  re- 
gards the  practice  in  either  form  as  essential  to 
salvation  or  Christian  character. 

Some  years  ago   the   Dunkers   of   Pennsylvania 


40  Discreditable  Situation  within  the  Church 

divided.  One  party  in  the  church  insisted  that  it 
was  wrong  to  wear  double  buttons,  while  the  other 
insisted  on  its  right  to  do  so.  As  a  result  of  that 
quarrel  we  have  to-day  a  single  button  denomination 
and  a  double  button  denomination.  Another  church 
in  this  country  divided  over  the  right  of  a  Christian 
to  wear  buttons  at  all,  single  or  double.  To-day  one 
of  these  denominations  wears  buttons  while  the  other 
wears  hooks  and  eyes. 

The  reasons  for  the  separation  of  the  whole 
Protestant  world  are  too  closely  akin  to  the  things 
which  we  have  enumerated  to  make  it  really  com- 
fortable for  any  of  us.  Think  of  a  Presbyterian 
church  separated  from  other  Presbyterian  churches 
because  it  sings  psalms  only,  while  other  Presbyte- 
rians sing  hymns  and  psalms.  That  is  practically  the 
only  difference  to-day  between  certain  Presbyterians. 
We  practice  all  these  things  in  the  name  of  religion 
and  then  wonder  why  the  world  is  not  converted  ! 

A  bare  mention  of  the  names  of  the  Protestant 
churches  without  comment  is  probably  the  best 
argument  for  the  indefensible  character  of  our  divi- 
sions. It  thoroughly  refutes  the  idea  of  a  division 
over  fundamental  doctrines.  One  is  simply  be- 
wildered to  read  them.  Take  the  Baptist  church. 
We  have  the  following :  Northern  Baptist  Con- 
vention ;  Southern  Baptist  Convention ;  National 
Baptist  Convention  ;  General  Six  Principle  Baptists  ; 
Seventh-Day  Baptists ;  Free  Baptists ;  Freewill  Bap- 
tists ;  General  Baptists  ;  Separate  Baptists  ;  United 
Baptists ;  Duck  Eiver  and  Kindred  Associations  of 
Baptists  ;  Primitive  Baptists ;  Coloured  Primitive  Bap 


The  Unchristian  Divisions  41 

tists  in  America;  Two-Seed-in-the-Spirit-Predesti- 
narian-Baptists ;  Freewill  Baptists  (BuUockites) ;  and 
United  American  Freewill  Baptists — sixteen  in  all. 

The  Methodist  church  offers  us  the  following 
kinds :  Methodist  Episcopal ;  Union  American  Method- 
ist Episcopal ;  African  Methodist  Episcopal ;  African 
Union  Methodist  Protestant ;  African  Methodist 
Episcopal  Zion ;  Methodist  Protestant ;  Wesleyan 
Methodist  Connection  of  America  ;  Methodist  Episco- 
pal, South  ;  Congregational  Methodist ;  New  Congre- 
gational Methodist ;  Coloured  Methodist  Episcopal ; 
Reformed  Zion  Union  Apostolic  ;  Primitive  Method- 
ist Church  in  the  United  States  of  America ;  Free 
Methodist  Chm-ch  of  North  America  ;  and  the  Re- 
formed Methodist  Union  Episcopal  Church  ; — fifteen 
in  all. 

The  Presbyterians  have  been  almost  equally 
prolific ;  they  number  the  following :  Presbyterian 
Chui'ch  in  the  United  States  of  America ;  Cumberland 
Presbyterian  ;  Coloured  Cumberland  Presbyterian ; 
Welsh  Calvinistic  Methodist;  United  Presbyterian 
Church  of  North  America ;  Presbyterian  Church  in 
the  United  States ;  Associate  Synod  of  North 
America ;  Associate  Reformed  Synod  of  the  South  ;^ 
Synod  of  the  Reformed  Presbyterian  Church  of 
North  America  ;  Reformed  Presbyterian  Church  in 
North  America,  General  Sjmod  ;  Reformed  Presby- 
terian Church ;  and  the  Reformed  Presbyterian 
Church  in  the  United  States  and  Canada ; — twelve 
in  all. 

Selected  at  random  from  other  Protestant  churches 
we  read  such  names  as  the  following:  Church  of 


42  Discreditable  Situation  within  the  Church 

God  (Adventists) ;  Churches  of  God  (Adventists) ; 
Churches  of  God  in  Christ  Jesus  ;  United  Zion's 
Children ;  Church  of  God  and  Saints  of  Christ ; 
Churches  of  God  in  North  America ;  Apostolic 
Faith  Movement ;  Hephzibah  Faith  Missionary  As- 
sociation ;  Pentecostal  Union  Church ;  Apostolic 
Christian  Church  ;  United  Zion's  Children  ;  Heavenly 
Recruit  Church  ;  Church  of  Daniel's  Band ;  Defence- 
less Mennonites ;  Nonsectarian  Churches  of  Bible 
Faith  ;  Pentecostal  Church  of  the  Nazarene ;  and 
many  others,  making  a  grand  total  of  all  Protestant- 
ism of  one  hundred  and  sixty-four.  Surely  there  is 
no  further  need  as  one  has  said  for  "  reforming  the 
Eef  ormation,  protesting  against  Protestantism,  purify- 
ing Puritanism,  dissenting  against  dissent,  and  divid- 
ing, subdividing  and  re-dividing  down  to  the  inor- 
ganic dust  of  individuality  itself." 

"  At  a  dinner  table  Mr.  Huxley  sat  beside  a  lady 
who  asked  him  whether  he  did  not  think  it  was  a 

bad    business    that  Eev.   Mr.   B should  have 

adopted  the  eastward  position  in  administering  the 
sacrament.  Mr.  Huxley  replied  :  '  My  dear  'lady,  I 
am  told  by  Sir  John  Herschel  that  to  drop  a  bean  at 
the  end  of  every  mile  of  a  voyage  to  the  nearest 
fixed  star  would  require  a  fleet  of  10,000  ships,  each 
of  six  hundred  tons  burden,  all  starting  full  of  beans. 
Now  do  you  really  think  that  the  maker  of  those 

fixed  stars  considers  tliis  new  position  of  Mr.  B 's 

a  serious  matter  ? ' 

"  The  scientist  might  have  inquired  further  if  the 
great  God  who  sends  the  sun  whirling  through  space 
is  pleased  to  see  us  hurling  anathemas  at  each  other 


The  Unchristian  Divisions  43 

merely  on  matters  of  opinion.  The  God  who  holds 
Jupiter  on  his  course  likes  to  have  the  little  folks 
given  to  Him  and  if  some  prefer  to  be  baptized  when 
they  are  older,  He  may  not  object  very  much.  The 
great  God  who  hurries  a  comet  through  the  planets 
does  not  mmd  if  some  folks  have  bishops.  He  only 
says :  '  See  to  it  that  they  be  good,  and  if  you  pre- 
fer presbyters,  I  will  take  them.'  But  probably 
the  God  who  never  to  our  knowledge  puts  two 
planets  where  they  will  interfere  with  each  other, 
who  always  provides  them  elbow-room,  may  not  like 
two  churches  to  be  put  where  one  would  be  better."  ' 

"We  sometimes  hear  it  said  that  our  churches  rep- 
resent different  types  of  people  and  are  therefore  a 
wise  provision.  If  so  we  ought  to  have  a  Taber- 
nacle for  the  Skinflints  and  a  Temple  for  the  Dry-as- 
dusts.  But  we  are  not  divided  along  any  such 
lines.  Every  denomination  in  the  land  has  within 
its  membership  and  ministry  every  known  type  of 
people.  There  are  more  than  one  hundred  denomi- 
nations. How  many  types  of  people  have  we  ? 
There  were  as  many  different  types  of  people  in 
Jesus'  day  as  we  have  to-day.  He  prayed  for  only 
one  Church.  If  one  was  sufficient  for  His  day  it  is 
sufficient  to-day. 

In  a  meeting  in  Kashville  some  years  ago  the  Rev. 
Sam  Jones  turned  to  Dr.  Witherspoon,  a  Presby- 
terian minister  seated  on  the  platform,  and  said, 
"  Dr.  Witherspoon,  if  your  mother  and  my  mother 
had  swapped  babies  you  would  be  a  Methodist  min- 
ister to-day  and  I  would  be  a  Presbyterian."     He 

'"Other  Sheep  I  Have,"  Theodore  Christian,  note,  pp.  60-61. 


44    Discreditable  Situation  within  the  Church 

told  the  truth.  And  that  suggests  the  chief  reasons 
for  our  separations  to-day.  Our  adherence  to  the 
various  denominations  is  largely,  almost  entirely, 
a  matter  of  birth  and  environment,  a  chance  re- 
moval to  a  new  neighbourhood,  social  strata  or  busi- 
ness relations.  This  accident  of  birth  and  environ- 
ment we  have  erected  into  a  virtue. 

Social  life  and  strata  have  vastly  more  to  do  with 
determining  to  what  church  people  shall  belong  than 
creeds.  "Where  there  are  two  or  more  classes  they 
generally  imagine  they  require  two  or  more  churches. 
The  result  is  a  caste  atmosphere  in  the  church  and 
nothing  violates  the  fundamental  principles  of  Chris- 
tianity more.  The  Church  of  Jesus  Christ  is  the 
only  institution  on  earth  that  stands  for  the  brother- 
hood of  men.  Fraternal  orders  preach  and  practice 
a  brotherhood,  but  it  is  not  the  brotherhood  of 
Christianity.  Fraternal  orders  do  a  splendid  work  ; 
they  have  their  place ;  but  a  church  that  descends  to 
the  plane  of  fraternal  orders  has  surrendered  the 
most  beautiful  and  valuable  feature  of  Christianity. 
Fraternal  orders  practice  brotherhood  among  their 
members.  They  seek  for  membership  only  the 
worthy,  those  only  who  can  be  of  service  to  them. 
The  Church  of  Jesus  Christ  gladly  receives  the  most 
unworthy  ;  the  unworthy  become  the  special  objects 
of  its  ministry.  And  the  Church  is  on  trial  to-day  as 
to  whether  there  is  a  real  brotherhood  in  Christianity 
sufficient  to  break  down  the  barriers  of  caste.  The 
alienation  and  consequent  separation  of  classes  to- 
day threaten  society.  Shall  the  Church  follow  the 
principles  of  the  Master  in  practicing  brotherhood 


The  Unchristian  Divisions  45 

among  all  men  ?  As  it  is,  Protestant  churches  are 
often  made  a  stepping  stone  to  social  recognition. 
People  often  leave  the  church  because  they  are  not 
invited  to  tea  or  to  other  social  functions  among 
certain  people.  In  the  Catholic  Church  it  is  not  so. 
And  it  is  very  unfortunate  that  such  conditions  exist 
among  Protestants. 

The  sufficient  answer  to  all  argument  for  separate 
denominations  is  found  in  the  simple  fact  that  Jesus 
prayed  for  the  unity  of  His  Church  ;  that  was  one  of 
the  things  which  lay  nearest  His  heart : 

"  Holy  Father,  keep  them  in  Thy  name  which  Thou 
hast  given  Me,  that  they  may  be  one,  even  as  we 
are.  .  .  .  Neither  for  these  only  do  I  pray,  but 
for  them  also  that  believe  on  Me  through  their 
word ;  that  they  may  all  be  one  ;  even  as  Thou,  Father, 
art  in  Me,  and  I  in  Thee,  that  they  also  may  be  in  us ; 
that  the  world  may  believe  that  Thou  didst  send  Me. 
And  the  glory  which  Thou  hast  given  Me  I  have  given 
unto  them ;  that  they  may  be  one,  even  as  we  are  one  ; 
I  in  them,  and  Thou  in  Me,  that  they  may  be  per- 
fected into  one  ;  that  the  world  may  know  that  Thou 
didst  send  Me,  and  lovedst  them,  even  as  Thou 
lovedst  Me."  ' 

Over  and  over  Jesus  repeats  this  petition,  "  That 
they  may  be  one."  There  is  no  use  trying  to  mini- 
mize the  meaning  of  this  prayer.  Nothing  short  of 
the  oro^anic  unity  of  His  Church  in  which  is  found 
the  highest  unity  of  spirit  and  purpose  can  answer 
that  prayer.  Again  let  it  be  noted  that  Jesus 
couples  the  Christianization  of  the  world  with  th« 

•  John  xvii.  11-23. 


46    Discreditable  Situation  within  the  Church 

unity  of  His  Church ;  "  that  they  may  be  perfected 
into  one  ;  that  the  world  may  know  that  Thou  didst 
send  Me."  "  What  therefore  God  hath  joined  to- 
gether let  not  man  put  asunder." 

If  the  New  Testament  said  not  another  word  this 
alone  would  be  sufficient ;  but  this  prayer  of  Jesus 
is  not  all.  Jesus  had  other  sheep  which  He  would 
bring  that  there  might  be  one  flock  and  one  Shep- 
herd.' The  immortal  analogy  of  the  apostle  Paul 
requires  the  same  unity  for  which  Jesus  prayed  : 

"  For  as  the  body  is  one,  and  hath  many  members, 
and  all  the  members  of  the  body,  being  many,  are 
one  body  ;  so  also  is  Christ.  For  in  one  Spirit  were 
we  all  baptized  into  one  body,  whether  Jews  or 
Greeks,  whether  bond  or  free ;  and  were  all  made 
to  drink  of  one  Spirit  .  .  .  God  tempered  the 
body  together,  giving  more  abundant  honour  to  that 
part  which  lacked ;  that  there  should  be  no  schism 
in  the  body ;  but  that  the  members  should  have  the 
same  care  one  for  another.  And  whether  one  mem- 
ber suffer,  all  the  members  suffer  with  it;  or  one 
member  is  honoured,  all  the  members  rejoice  with 
it.  Now  ye  are  the  body  of  Christ,  and  severally 
members  thereof."  ^  This  can  refer  to  the  Church 
only.     But  it  does  not  describe  the  modern  Church. 

Paul  rebuked  at  once  the  spirit  of  division  when 
it  first  appeared  in  the  early  Church:  said  he, 
"  Each  one  of  you  saith,  I  am  of  Paul ;  and  I  of 
Apollos;  and  I  of  Cephas;  and  I  of  Christ.  Is 
Christ  divided  ?  Was  Paul  crucified  for  you  ?  or 
were  ye  baptized  into  the  name  of  Paul?"'    And 

» John  X.  16.  »  1  C!or.  xii.  12-27.  *  1  Cor.  i.  12-13. 


The  Unchristian  Divisions  47 

there  is  not  a  line  in  the  Bible  to  authorize  or  even 
encourage  our  divisions  or  any  other  divisions  of  the 
body  of  Christ. 

3.    Some  Evils  of  Division 

"Waste  in  denominational  machinery  is  a  serious 
evil.  Each  one  of  the  one  hundred  and  more  de- 
nominations among  us  must  have  its  own  set  of 
ecclesiastical  machinery,  church  boards,  officers  and 
offices.  Each  must  have  its  own  publishing  houses 
with  their  business  managers ;  its  denominational 
papers  and  literatm'e,  with  their  editors  ;  its  colleges 
and  theological  seminaries  with  their  buildings, 
grounds,  equipment,  faculties,  officers  and  endow- 
ment. These  all  must  be  supported.  As  it  is 
necessarily  conducted  it  is  a  great  waste  both  of 
men  and  money. 

The  situation  among  our  Christian  colleges  is  very 
unsatisfactory.  There  are  entirely  too  many  of 
them  in  the  eastern  and  central  parts  of  the  United 
States.  If  we  had  a  unified  Church  nobody  would 
pretend  that  we  needed  so  many.  The  "West  has 
very  few,  nothing  like  the  number  needed.  Each 
denomination  must  have  its  colleges  and  they  are 
often  located  without  reference  to  other  institutions. 
The  result  is  that  many  are  in  too  close  proximity 
to  others.  Many  are  small,  struggling  and  very 
poorly  equipped.  They  can  do  only  a  poor  grade 
of  work. 

There  is  no  better  example  of  waste  than  that 
found    in   our  theological  seminaries.'      Economic 

*  See  Appendix  A. 


48    Discreditable  Situation  within  the  Church 

waste  in  local  work  also  is  a  great  evil.  In  the 
language  of  one,  "  We  pay  too  much  for  the  luxury 
of  being  walled  off  from  one  another  while  we  say 
our  prayers."  Oui'  methods  are  wasteful  not  only 
in  money  but  in  men  and  efficiency.  In  the  cities 
the  principal  churches  are  crowded  together  on  a 
few  prominent  streets,  while  large  areas  of  the 
city  are  unchurched.  Churches  vie  with  each  other 
for  what  are  termed  strategic  points,  which  means 
locations  that  make  the  best  appeal  to  the  well-to-do. 
The  question  of  denominationalism  in  the  location  of 
a  church  is  not  how  to  render  the  best  possible  serv- 
ice to  the  cause  of  Christ ;  the  question  is  not  where 
is  a  church  most  needed  ;  but  what  place  will  afford 
the  advantage  over  one's  neighbours.  In  order 
to  keep  up  with  the  well-to-do,  churches  follow 
the  drift  of  population  to  the  choice  residence 
districts,  for  fear  somebody  else  will  get  their 
members ;  thus  they  often  abandon  the  down-town 
districts. 

Each  pastor  is  required  to  cover  a  territory  impos- 
sibly large.  It  often  requires  more  time  to  make 
two  pastoral  visits  in  different  parts  of  the  city  than 
it  would  to  visit  every  family  in  a  whole  block. 
Territories  overlap  so  that  every  street  is  covered 
more  or  less  by  several  ministers.  Necessarily  many 
are  overlooked  and  neglected  in  a  field  worked  in 
such  unsystematic  fashion. 

Smaller  towns  and  the  country  almost  every^vhere 
are  badly  overchurched.  In  building  up  one  church 
we  often  tear  down  another.  We  require  a  lot  on 
which  to  build  each  house,  and  each  must  have  in- 


The  Unchristian  Divisions  49 

Burance,  heating,  lighting,  repairs,  choirs,  carpets 
and  furnishings,  stained  glass  windows,  pastors  and 
janitors. 

Vinton,  Iowa,'  is  a  town  of  3,300  population.  It 
has  a  Roman  Catholic  church  which  serves  about 
fifty  people  and  a  Gei'inan  church  which  serves  about 
thirty-five  who  speak  Gennan.  For  the  remaining 
3,215  people  there  are  five  churches  :  Presbyterian, 
Methodist,  Disciples,  Baptist,  and  United  Brethren. 
The  United  Brethren  built  their  church  within  the 
last  year.  It  is  not  necessary  to  say  that  it  was  not 
needed. 

Washington,  lowa,^  is  a  town  of  4,380  people. 
There  are  about  eighty  negroes  who  have  their 
own  church.  There  is  a  Roman  Catholic  church 
with  a  Catholic  population  of  some  three  hundred 
or  more.  This  leaves  a  non-Catholic  population 
of  4,000  or  less.  For  these  people  the  town  has 
eight  churches  :  Episcopal,  Methodist,  Baptist,  Pres- 
byterian, Fu'st  United  Presbyterian,  Second  United 
Presbyterian,  Reformed  Presbyterian,  and  Associate 
Presbyterian.  Five  separate  Presbyterian  churches 
among  a  population  of  only  4,000  non-Catholic 
whites.  Even  the  United  Presbyterian  church  must 
be  divided. 

The  Rev.  E.  Talmadge  Root,  of  Providence,  Rhode 
Island,  an  authority  on  the  country  church,  is  quoted 
as  saying  that  upon  a  ratio  of  one  Protestant 
church  to  every  six  hundred  and  seventeen  Protes- 
tant people  there  is  a  surplus  of  two  and  one-half 
churches  to  a  town  in  his  state. 

'  See  Appendix  B.  *  See  Appendix  C. 


5©    Discreditable  Situation  within  the  Church 

The  Massachusetts  Federation  of  Churches  ^  finds 
many  overchurched  fields.  "  Such  is  the  con- 
dition in  a  large  proportion  of  our  smaller  com- 
munities. .  .  .  No  less  is  consolidation  needed 
in  cities."  In  the  second  city  of  New  Eng- 
land there  are  twice  as  many  churches  as  the 
population  requires.  One  whole  county  has  a 
church  to  every  two  hundred  and  ninety-five  in- 
habitants. 

The  Wisconsin  Federation  of  Churches,''  in  the 
study  of  the  country  and  towns  with  a  popula- 
tion under  10,000,  reports  forty-six  counties  out 
of  seventy-one  in  the  state  that  are  overchurched. 
One  church  to  five  hundred  inhabitants  is  their, 
basis. 

The  survey  made  by  the  Presbyterian  church  in 
Pennsylvania  '  indicates  that  in  Center  County  in  one 
section  there  were  sixteen  churches  within  a  circle 
with  a  radius  of  three  miles,  and  there  were  twenty- 
four  churches  within  the  radius  of  four  miles.  Sev- 
eral other  churches  were  in  close  proximity,  making 
in  all  twenty-nine  churches  in  a  sparsely-settled  com- 
munity. In  another  community  of  six  hundred  and 
sixty-two  people,  a  section  seven  by  three  miles,  there 
were  eight  churches ;  or  one  church  to  every  eighty- 
three  inhabitants.  Three  of  these  were  about  half  a 
mile  apart;  and  two  of  the  eight  were  Methodist 

'  "  The  Consolidation  of  Churches :  Why  and  How?  "  Bulletin 
No.  1,  New  Series,  January,  1911. 

'  "  Denominational  Cooperation  in  Wisconsin." 

*  "A  Rural  Survey  in  Pennsylvania,"  Kev.  Warren  H.  Wilson, 
Ph.  D.,  Superintendent. 


The  Unchristian  Divisions 


51 


churches.    But  this  community  had  consolidated  its 

schools. 

In  the  fifty-three  communities  in  eight  counties 
studied  in  Pennsylvania  there  was  found  one  church 
to  every  three  hundred  and  fifty-seven  inhabitants. 
The  Presbyterian  rural  sui'vey  in  Illinois  revealed 
one  church  to  every  five  hundred  and  eleven 
population,  and  in  Missouri  one  living  Protestant 
church  to  every  three  hundred  and  nineteen  non- 
Cathohc  inhabitants.  The  effect  of  this  overchurch- 
ing  is  seen  in  the  size  of  the  average  church  :  the  aver- 
age country  church  in  Missouri  had  fifty -three  mem- 
bers, village  churches  seventy-one,  and  town  chm'ches 
two  hundred  and  ten.* 

The  Federation  of  Churches  in  Nebraska  has 
adopted  the  ratio  of  one  church  to  every  thi-ee  hun- 
dred and  thirty-three  and  one-third  population,  or 
major  fraction  thereof.  Nebraska  now  has  one 
church  to  every  three  hundred  and  twenty-two  in- 
habitants, which  means  that  there  is  little  overchurch- 
ing  in  Nebraska  on  the  basis  chosen. 

Manifestly  the  Nebraska  ratio  is  unsatisfactory. 
Even  one  church  to  five  hundred  population  gives 
too  many  churches,  except  in  sparsely  settled  com- 
munities. If  we  had  only  one  great  Protestant 
Church  nobody  would  think  so  many  necessary.  If 
the  basis  of  five  hundred  people  is  too  small  then  the 
overchurched  conditions  are  worse  than  reported. 
Such  a  basis  is  only  a  concession  to  our  sectarian 
rivalries.     It  may  be  a  necessary  concession  at  the 

'  "  ARural  Survey  in  Missouri, "Rev.  Warren  H.  Wilson,  Ph.  D., 
Superintendent. 


52    Discreditable  Situation  within  the  Church 

present  time,  but  that  fact  does  not  lessen  the  unsat- 
isfactory character  of  such  a  basis. 

And  no  evil  of  the  situation  is  greater  than  the 
petty  devices  necessary  to  finance  the  stupendous 
undertaking.  "  The  Church  of  Jesus  Christ,"  says 
one,  "has  been  transformed  into  a  multitude  of 
pauperized  sects  which  rival  each  other  in  vulgar 
methods  of  raising  money."  Human  ingenuity  is 
taxed  to  its  utmost  to  devise  new  schemes  to  coax 
unwilling  quarters  out  of  the  people.  It  is  an  oyster 
supper,  a  raffle  and  a  bazaar ;  "  the  cooking  stove 
apostasy  "  is  an  absolute  necessity  of  the  undertak- 
ing. These  things,  if  properly  conducted,  may  have 
a  place  in  church  support  under  certain  circum- 
stances. If  the  women  must  support  the  Church, 
either  in  whole  or  in  part,  they  have  a  right  to  earn 
the  money  by  any  honourable  method.  But  few 
churches  really  need  such  methods.  And  the  prac- 
tice of  these  things  as  a  rule  fosters  an  erroneous 
idea  of  the  Church  and  the  proper  method  of  its 
support.  It  is  a  question  whether  in  the  end  more 
harm  than  good  results.  People  need  to  be  taught 
to  give,  or  rather  to  pay  what  they  owe.  These 
things  easily  degenerate  into  very  questionable  prac- 
tices. The  well-to-do  can  offer  no  excuse  for  the  use 
of  such  methods.  A  wealthy  man  who  Avould  re- 
quire his  daughter  to  leave  school  and  sell  peanuts 
and  pop-corn  in  order  to  provide  a  new  dress  would 
earn  the  contempt  of  the  community.  But  is  not 
that  parallelled  to-day  by  the  manner  in  which  the 
women  are  often  required  to  support  the  Church  ? 
Such  devices  by  such  people  belittle  the  Church  and 


The  Unchristian  Divisions  53 

weaken  its  influence.  The  time  spent  in  such  work 
could  be  better  employed  in  better  things.  Jesus 
Christ  never  intended  His  Church  to  be  a  beggar, 
depending  for  its  support  on  persuading  people  to  buy 
what  they  do  not  want.  But  that  is  what  it  often 
amounts  to.  And  often  things  are  sold  at  an  exor- 
bitant price,  because  it  is  the  Church.  The  Church 
must  be  honest. 

But  suppers  and  bazaars  are  not  the  worst  of  the 
petty  devices.  In  communities  overchurched — and 
that  includes  nearly  the  whole  country — men  are 
often  literally  forced  to  contribute  to  a  half-dozen 
different  denominations,  all  trying  to  do  the  same 
thing,  any  one  of  which  could  do  it  better  than  all 
working  together,  working  as  they  do.  People  are 
often  importuned  for  money  until  they  are  disgusted  ; 
many  instinctively  feel  that  what  they  give  is  little 
better  than  wasted. 

The  situation  may  be  illustrated  by  a  little  group 
of  Christian  people  of  a  certain  denomination  in  a 
small  Western  town,  who  built  their  church  a  year 
ago.  They  were  not  financially  able  to  build.  So 
they  canvassed  their  own  churches  over  the  state  for 
money.  Their  Church  Erection  Board  assisted  them. 
Their  Christian  Endeavour  Societies  over  the  state 
pledged  $1,000  to  the  work.  Then  they  canvassed 
members  of  all  other  churches  in  the  town.  The 
fact  that  others  had  a  church  of  their  own  to  support 
made  no  difference.  Many  were  literally  forced  to 
contribute.  The  man  soliciting  gifts  would  visit  a 
Presbyterian  lawyer  in  company  with  one  of  the 
lawyer's  clients;  the  lawyer  could  hardly  decline. 


54    Discreditable  Situation  within  the  Church 

He  took  a  Methodist  customer  when  he  visited  a 
Methodist  merchant.  In  this  way  many  men  in  the 
other  churches  of  the  town  were  literally  forced  to 
contribute  to  a  new  church  which  was  not  needed, 
and  to  which  they  did  not  want  to  give. 

They  were  forced  to  dedicate  with  a  large  debt  on 
the  building  which  they  value  at  $20,000.  At  the 
dedication  there  was  present  a  faithful  minister  of 
this  denomination  who  pledged  one  hundred  dollars 
to  this  debt,  to  be  paid  in  two  years.  He  is  a  poor 
man,  with  a  family  to  educate,  and  his  salary  was 
only  six  hundred  dollars.  This  sacrifice  of  the  real 
necessities  of  life  for  his  family  was  not  made  to 
send  the  Gospel  to  this  town  ;  the  town  was  already 
gospel-ridden.  It  is  really  pitiful  to  see  good  men 
so  wedded  to  such  a  form  of  idolatry.  Now,  these 
people  are  not  sinners  above  other  denominations, 
either  in  building  useless  churches,  or  in  their  meth- 
ods of  raising  money. 

Division  has  been  carried  to  such  an  extent  that 
the  membership  of  the  average  church  is  ridiculously 
small.  For  all  Protestant  denominations  in  the 
United  States  the  average  is  only  one  hundi'ed  and 
four  as  reported  by  the  government  for  1906.  Pres- 
byterian churches  had  a  membership  average  of  one 
hundred  and  eighteen,  Congregationalists  averaged 
one  hundred  and  twenty- three,  Baptists  averaged  one 
hundred  and  four,  and  Methodists  only  eighty-nine. 

In  the  Presbyterian  Church,  North,  in  1911,"  in 
the  United  States,  over  twenty  per  cent,  of  the 
churches  had  a  membership  of  twenty-five  or  less. 

*  Minutes  General  Assembly  Presbyterian  Church,  U.  S.  A.,  1911. 


The  Unchristian  Divisions  5^ 

Over  five  per  cent,  of  churches  had  a  membership  of 
five  or  less.  In  the  state  of  Illinois  there  were 
twenty-nine  churches  with  a  membership  of  five  or 
less.  Minnesota  has  three  hundred  and  two  Presby- 
terian chm'ches  :  one  hundred  and  ten  have  a  mem- 
bership of  twenty-five  or  less,  and  forty-two  of  these 
have  a  membership  of  five  or  less.  In  Missouri  there 
were  twenty-five  churches  with  a  membership  of 
three  souls  each,  and  in  California  there  were  seven 
churches  with  a  membership  of  only  one  soul  each  ! 
That  is  final  perseverance  of  the  saints,  but  not  a 
very  desirable  variety.  Doubtless  these  are  the  gen- 
eral conditions  more  or  less  everywhere  and  in  all 
denominations. 

Small  churches  where  they  are  needed  are  all 
right ;  such  churches  often  grow  to  be  strong,  and 
even  if  they  do  not,  they  render  a  service  that  is 
necessary.  The  trouble  is  not  in  the  fact  that  so 
many  churches  are  small ;  the  trouble  lies  in  this 
fact :  these  small  churches,  almost  every  one  of  them, 
exist  under  the  shadow  of  churches  of  other  denomi- 
nations and  stronger  churches,  and  where  the  small 
churches  can  never  hope  to  render  any  real  service 
to  the  community.  They  grow  like  cabbages  in  the 
shade.  The  community  is  supplied  without  them,  in 
fact  better  than  with  them. 

These  facts  become  still  more  significant  when  it 
is  remembered  that  large  amounts  of  missionary  and 
church  erection  money  are  being  used  to  build  and 
maintain  these  worse  than  useless  churches. 

The  writer  has  made  a  study  by  correspondence  of 
home  mission  conditions  in  Iowa,  in  the  Presbyterian 


56    Discreditable  Situation  within  the  Church 

Church,  North,  for  the  statistical  year  reported  to  the 
Synod,  October,  1910.  In  Iowa  ten  per  cent,  of  the 
offering;  of  the  church  for  home  missions  is  sent  to  the 
general  Board  in  New  York,  and  with  the  remainder 
the  home  mission  work  of  the  state  is  cared  for  by 
the  Iowa  Board. 

According  to  the  minutes  of  the  Synod '  eighty- 
two  churches  received  aid  during  the  year.  Seven  of 
these  were  situated  in  towns  of  more  than  3,000 
population,  or  in  cities.  They  are  not  included  in 
our  study.  The  seventy-five  remaining  churches 
present  some  interesting  facts. 

The  total  membership  of  the  seventy-five  churches 
was  3,126,  an  average  of  forty-one  and  five-tenths 
each.  They  had  lost  fifty-six  members  in  three 
years.  The  Board  spent  $9,935  ^  in  their  support. 
Of  these  seventy-five  churches  twenty-eight  were 
situated  where  there  was  no  other  English  church. 
These  twenty-eight  churches  had  a  membership  of 
six  hundred  and  seventy-seven,  an  average  of  twenty- 
four  each.  They  received  from  the  Board  $3,254. 
These  churches  are  needed.  Of  these  seventy-five 
churches  forty-seven  were  located  where  there  was 
one  or  more  other  English  churches.  They  had  a 
membership  of  2,449,  an  average  of  fifty-two  each. 
They  received  from  the  Board  $6,680.  Four  of  the 
forty-seven    failed    to    report    their  rank;  twelve 

*  See  minutes  of  the  Twenty-Ninth  Annual  Meeting  of  the  Synod 
of  Iowa,  1910,  pp.  559-562, 

'  Two  Presbyteries  reported  to  Synod  for  only  six  months.  Their 
reports  of  expenses  are  doubled  in  order  to  make  a  complete  exhibit 
of  the  Synod's  year. 


The  Unchristian  Divisions  57 

ranked  first ;  and  thirty-one  ranked  from  second  to 
fifth  in  their  respective  communities.  That  means 
that  thirty-one  out  of  the  forty-seven  churches, 
situated  Avhere  there  were  other  English  churches, 
were  situated  where  there  were  from  one  to  four 
other  and  stronger  English  churches.  Forty-five  per 
cent,  of  the  money  spent  on  the  seventy-five  churches 
went  to  the  support  of  these  churches  so  located. 
The  four  churches  failing  to  report  rank  may  belong 
to  this  class  also,  and  most  of  them  doubtless  do. 
The  per  centage  spent  on  such  churches  then  ought 
to  be  larger,  probably  fifty.  But  counting  all  the 
four  churches  not  reporting  rank  as  ranking  first — 
and  if  a  church  had  ranked  first  it  would  probably 
have  reported  that  fact — and  over  thirty-seven  per 
cent,  of  the  home  mission  money  expended  in  Iowa 
by  the  Presbyterian  Church,  North,  goes  to  churches 
in  villages  and  towns  of  less  than  3,000  population 
where  there  are  from  one  to  four  other  and  stronger 
English  churches  !  Every  dollar  of  this  is  wasted. 
These  reports  came  from  the  churches  themselves 
and  it  is  not  to  be  supposed  that  they  underrated 
theh'  own  standing.  In  reporting  rank,  churches 
were  asked  to  consider  numerical  strength,  financial 
standing  and  general  influence. 

Twenty-two  of  the  seventy-five  churches  had  a 
membership  each  of  twenty-five  or  less  ;  their  total 
membership  was  three  hundred  and  forty-four,  an 
average  of  fifteen  and  six-tenths.  They  cost  the 
Board  $2,319  for  the  year.  Six  of  the  twenty-two 
were  situated  where  there  was  one  or  more  other 
English  churches  and  these  six  received  $541. 


58    Discreditable  Situation  within  the  Church 

One  town  in  the  state  has  a  population  of  1,200 
with  four  churches :  Methodist,  Episcopal,  Lutheran 
and  Presbyterian.  The  Methodist  church  is  strong. 
The  Episcopal  church  with  fifteen  members  receives 
six  hundred  dollars  home  mission  money  ;  the  Presby- 
terian church  with  twenty  members  receives  one 
hundred  dollars.  Seven  hundred  dollars  of  home 
mission  money  to  support  two  rival  churches  with  a 
total  membership  of  thu'ty-five  souls  and  both 
situated  under  the  shadow  of  a  strong  Methodist 
church  !  The  Presbyterian  church  had  lost  twenty- 
four  members  in  three  years.  The  Board  of  Church 
Erection  had  assisted  it  to  the  extent  of  nine  hun- 
dred dollars.  It  had  been  aided  by  the  Board  of 
Missions  for  ten  years,  since  its  organization.*  Nu- 
merous cases  of  the  most  flagrant  waste  of  home 
missionary  money  in  the  state  were  found. 

The  Board  of  Missions  is  not  to  blame  for  this 
condition.  It  is  only  the  logical  and  inevitable  re- 
sult of  our  sectarianism.  The  fault  is  in  the  system. 
These    conditions  exist  more  or  less  everywhere. 

■  Of  the  twenty-eight  churches  situated  where  there  were  no 
other  English  churches,  ten  had  received  aid  from  the  church  erec- 
tion fund  amounting  to  $5,025.  None  of  it  has  been  repaid. 
Eighteen  received  no  such  aid.  Thirteen  of  the  twenty-eight 
failed  to  report  the  length  of  time  they  had  received  aid ;  fifteen  re- 
ported this  item.  Three  had  been  aided  for  one  year  ;  one,  three 
years;  two,  sis  years;  one,  eight  years;  three,  ten  years;  one, 
twelve  years ;  two,  fifteen  years  ;  and  two,  thirty  years. 

Of  the  forty-seven  churches  situated  where  there  was  one  or 
more  other  English  churches,  thirty-five  had  been  aided  by  the 
Church  Erection  Board.  Three  had  paid  back  their  amounts  in  full, 
three  in   part.     These  churches   now  owe  the  Board  of  Church 


The  Unchristian  Divisions  59 

But  mission  boards  are  creatures  of  the  churches  and 
stand  ready  to  do  their  bidding.  When  the  chui'ches 
desire  something  better  they  will  get  it. 

In  Massachusetts  the  average  aid  given  by  home 
missions  to  towns  with  one  church  was  found  to  be 
fifteen  dollars,  in  towns  with  three  churches  one 
hundred  and  fifty-five  dollars — more  than  ten  times 
as  much.'  That  represents  the  waste  of  division. 
Kecently  the  state  of  Vermont  was  conservatively 
estimated  to  appropriate  $8,000  per  year,  and  New 
York  State  $25,000  per  year,  of  home  missionary 
money  for  the  support  of  rival  interests  in  church- 
burdened  parishes.^  Irving  B.  Wood  reports  a  town 
of  1,300  population  in  Minnesota  where  there  had 
been  seven  churches  and  three  of  them  had  received 
several  hundreds  of  dollars  of  home  missionary  money 
and  then  died.  One  denomination  had  spent  five 
hundred  dollars  a  year  to  maintain  a  church  of 
eleven  members.     In  twenty-five  years  the  home 


Erection  $20,022.  Nine  of  the  forty -seven  failed  to  report  how 
long  they  had  received  aid ;  thirty-eight  report  this  item.  Three 
had  been  aided  for  one  year ;  one,  two  years  ;  one,  three  years  ; 
two,  four  years  ;  two,  five  years ;  two,  six  years  ;  two,  seven  years ; 
one,  eight  years ;  two,  ten  years  ;  one,  eleven  years  ;  two,  twelve 
years  ;  two,  fourteen  years  ;  four,  fifteen  years ;  one,  seventeen 
years ;  one,  eighteen  years  ;one,  nineteen  years  ;  two,  twenty  years  j 
two,  twenty-two  years ;  one,  twenty-nine  years  :  one,  thirty  years; 
one,  thirty-five yeq,rs ;  one,  thirty-seven  years;  one,  forty  years; and 
one  said  "always." 

'  "  Consolidation  of  Churches  :  How  and  Why?"  Massachusetts 
Federation  of  Churches,  Bulletin  No.  1,  New  Series,  January,  1911. 

*  **  The  Country  Church  and  Social  Service,"  George  Frederick 
Wells,  B.  D. 


6o    Discreditable  Situation  within  the  Church 

missionary  societies  had  spent  $18,000  in  that  com- 
munity to  maintain  four  rival  churches.' 

In  Colorado  the  Federal  survey  ^  revealed  the  fact 
that  eleven  and  two-tenths  per  cent,  of  home  mis- 
sionary money  used  in  the  state  went  to  places  of 
no  considerable  size  and  where  two  or  more  denomi- 
nations were  aiding  in  the  maintenance  of  rival 
churches.  Many  other  such  cases  might  be  reported 
but  these  are  sufficient  to  indicate  the  waste  in  home 
missions. 

No  war  is  made  on  the  noble  work  of  home  mis- 
sions. We  believe  in  home  missions,  we  believe  in 
the  work  so  much  that  we  are  unwilling  to  see 
money  wasted  in  this  way.  One  denomination  is 
not  worse  in  these  respects  than  another,  nor  better. 
But  it  is  time  for  a  wide-spread  and  thoroughgoing 
revision  of  present  methods. 

Division  means  endless  friction  and  wasteful  com- 
petition. The  Church  and  not  the  Kingdom  is  made 
fundamental  and  first,  whereas  Jesus  put  the  King- 
dom first.  We  are  building  churches  at  the  expense 
of  the  Kingdom.  Unchristian  rivalries  and  jealousies 
abound.  Bad  feelings  exist  between  many  rivals  in 
the  smaller  fields  especially.  There  is  even  yet  more 
or  less  proselyting  and  other  questionable  methods  of 
taking  advantage. 

In  this  connection  we  quote  an  admirable  confes- 
sion of  Dr.  W.  M.  Brown,  Bishop  of  Arkansas :  "  A 

*  "  The  Problem  of  the  Country  Church,"  Northwestern  Chris- 
tian Advocate. 

^  "  Cooperative  Advauoe  in  Home  Missioni."  Fedsral  Council 
of  Churches, 


The  Unchristian  Divisions  6i 

very  large    proportion    of    the  classes   which   the 
Bishops  of  the  Episcopal  church  are  confirming,  is 
made  up  of  Christians  from  other  churches.     Often 
the  majority  of  a  confirmation  class  is  composed  of 
such,  and  recently  I  had  an  experience  which,  not- 
withstanding my  thoroughgoing  sectarianism,  made 
me  heart-sick.     I  confirmed  a  class,  all  the  members 
of  which  had  been  exemplary  Christians,  and  some 
among  them  eminently  so,  of  other  religious  bodies. 
.     .     .     It   is  becoming  increasingly  more  difficult 
for  me  to  be  reconciled  to  the  fact  that,  while  a 
large    percentage    of  my  confirmation  classes  are 
made  up  of  proselytes  from  the  Presbyterian,  Meth- 
odist,   Baptist   and  other  churches,  fully   fifty  per 
cent,  of  the  adult  population  of  the  United  States 
are  not  faithful  members  of  any  church.     The  Good 
Shepherd  rejoiced  over  the  one  sheep  that  He  found 
in  the  wilderness  more  than  over  the  ninety-nine 
which  did  not  go  astray  ;  and  I  have  come  into  the 
possession  of  that  measure  of  His  Spirit  which  leads 
me  to  prefer  that,  in  making  up  their  confirmation 
classes,  the  clergy  should  direct  their  special  efforts 
towards     the     securing    of     non-church   members. 
'Not  that  I  am  unwilling  to  confirm  ten  times  as 
many  proselytes  as  I  do,  but  that  I  want  to  confirm 
ten  non-church  members  to  one  proselyte,  and  that 
I  have  come  to  regard  a  confirmation  class  which  is 
wholly,  or  even  chiefly  made  up  of  proselytes  as  an 
evidence   of  weakness   rather  than  strength  in  the 
church,  which  should  inspire  regret  instead  of  satis- 
faction.    The  rector  who  presented  the  class  of  pros- 
elytes to  which  I  refer  was  greatly  elated  at  his 


62    Discreditable  Situation  within  the  Church 

valuable  catches  from  the  other  churches,  but,  not- 
withstanding his  enthusiasm,  my  heart  was  heavy 
because  he  had  toiled  all  the  year  without  catching 
anything  from  the  great  sea  of  the  unchurched 
world." ' 

This  lays  bare  the  conditions  that  exist,  not  only 
in  the  Episcopal  church,  but  among  all  denomi- 
nations ;  and  the  dissatisfaction  as  expressed  by 
Bishop  Brown  is  shared  by  an  already  large  and 
rapidly  increasing  number  of  Christian  ministers  and 
laymen  everywhere. 

Overlooking  is  an  evil  of  division.  The  serious- 
ness of  our  wastes  becomes  more  evident  when  we 
remember  the  fields  which  are  unsupplied  with  the 
Gospel.  Many  needy  fields  in  the  United  States 
have  not  yet  been  entered  by  any  church. 

The  Federal  Council  of  the  Churches  of  Christ  in 
America  formed  a  Joint  Committee  in  1909  which 
undertook  an  investigation  of  the  actual  conditions 
on  the  home  mission  field.  They  chose  Colorado 
as  a  typical  Western  state.  The  findings  of  this 
committee  were  reported  to  the  second  annual  meet- 
ing of  the  Executive  Committee  held  in  Washington 
January,  1911.  This  committee  secured  information 
of  ninety  per  cent,  of  the  entire  state.  Among  other 
things  they  reported  ^  one  hundred  and  thirty-three 
places,  with  a  population  ranging  from  one  hundred 
and  fifty  to  one  thousand  souls,  with  not  a  Protes- 
tant church  of  any  kind ;  and  one  hundred  of  these 

*  "  The  Level  Plan  for  Chnrch  Union,"  pp.  xvi.-xvii. 

*  "  Cooperative  Advance  in  Home  Missions."     Federal  Council  of 
the  Churches  of  Christ  in  America,  215  Fourth  Ave.,  New  York. 


^ 


The  Unchristian  Divisions  63 

were  without  even  a  Roman  Catholic  church.  In 
addition  to  these,  there  were  four  hundred  and 
twenty-eight  communities  of  sufficient  importance 
to  have  a  post-office,  but  without  churches.  "Whole 
counties  were  inadequately  supplied.  San  Miguel 
County,  with  over  5,000  people,  had  only  three 
churches  in  the  county;  Lake  County  had  four 
churches  in  Leadville  which  had  13,000  people ;  Las 
Animas  County  had  eleven  churches  in  Trinidad, 
where  there  were  14,000  people,  but  they  found  only 
four  churches  for  the  16,000  people  in  all  the  rest 
of  the  county.  Of  sixty  counties  in  the  state  at  least 
eighteen  were  inadequately  supplied.  This  commit- 
tee concludes  that  if  the  same  ratio  of  destitute  com- 
munities to  total  population  exists  through  all  the 
eleven  mountain  and  Pacific  states,  that  there  were 
more  than  1,000  places  of  some  importance  that 
were  destitute ;  and  counting  post-office  neighbour- 
hoods without  churches  there  were  over  4,000  destitute 

At  the  same  time  certain  towns  in  Colorado  had 
more  churches  than  were  needed  and  more  than 
could  be  supported.  One  town  with  a  population  of 
three  hundred  had  six  churches  and  was  receiving 
five  hundred  and  thirty  dollars  from  the  home  mis- 
sionary boards.  Another  town  of  four  hundred 
population  had  four  churches  and  was  receiving  six 
hundred  and  sixty  dollars  in  mission  money.  These 
conditions  are  found  more  or  less  everywhere  and 
among  all  denominations. 

Bishop  Anderson  of  Chicago  is  quoted  as  saying 
that  there  are  forty  towns  in  Illinois  ranging  fi'om 
two  hundred  to  eight  hundred  population  without 


64    Discreditable  Situation  within  the  Church 

any  church/  In  Wisconsin  there  are  seven  hundred 
and  twenty-two  squares  (six  miles  square)  that  have 
no  church  of  any  kind.  Langlade  County  is  re- 
ported as  an  example  of  overlooking.  Antigo  is  the 
only  town  in  the  county  of  over  four  hundred 
population ;  it  has  a  population  of  T,987  and  is  over- 
churched.  Out  of  twenty-two  squares  in  the  county, 
nineteen  reported  no  church.  In  the  county  there 
were  twenty-two  post-offices  outside  of  Antigo  and 
only  five  churches,  or  one  church  to  every  1,818 
people.  Other  counties  were  reported  destitute  but 
no  figures  were  given.^  Wherever  surveys  have 
been  made  the  same  general  conditions  of  overlook- 
ing prevail. 

Division  degrades  the  Church  to  one  of  petty 
ideals.  Its  ideals  are  unbrotherly  and  violate  the 
fundamental  principles  of  Christianity.  There  is  no 
more  powerful  influence  on  human  character  and 
conduct  than  ideals.  They  are  the  source  of  that 
divine  discontent  which  ever  strives  to  make  im- 
provement, social,  economic,  moral  and  spiritual. 
That  discontent  is  the  secret  spring  of  action  in  all 
worthy  human  endeavour,  therefore,  the  importance 
of  the  highest  ideals.  Two  men  work  in  stone. 
One  builds  a  wall  while  the  other  chisels  an  Apollo. 
The  difference  is  one  of  ideals. 

The  highest  Christian  ideals  inspire  to  the  noblest 
character  and  conduct.  Christian  men  and  women 
of  the  highest  ideals  are  broad,  generous,  liberal, 
charitable,     humble,     tolerant,     benevolent,    truly 

•  "  The  Mad  Rash  for  Souls,"  Success  Magazine,  February,  1911. 

*  "  DsnomiDatioaal  Cooperation  in  Wisconsin." 


The  Unchristian  Divisions  65 

Christlike.  Of  course,  such  characters  are  to  be 
found  among  the  denominations,  but  they  are  found 
in  proportion  as  the  sectarian  spirit  in  them  has 
died,  or  never  existed.  In  spite  of  denominational- 
ism  the  Lord  has  always  had  a  few  faithful  souls 
who  never  bowed  the  knee  to  Baal.  It  is  this 
highest  and  noblest  character  of  Christian  that  pro- 
foundly influences  the  world  for  good  and  so  power- 
fully recommends  Christianity.  The  narrow,  un- 
charitable, bigoted  sectarian  has  always  been  a 
millstone  about  the  neck  of  real  Christianity ;  and 
that  character  is  the  only  logical  and  legitimate 
product  of  denominationalism.  Petty  ideals  are 
inevitable  in  denominationalism  everywhere.  Espe- 
cially is  this  true  in  the  smaller  towns,  with  from 
six  to  ten  churches  where  one  would  be  sufficient. 
They  must  each  have  small  congregations  and  play 
a  small  part  each  in  the  life  of  the  community.  In- 
stead of  devoting  themselves  to  the  larger  service  of 
the  cause  and  community  each  one  vies  with  the 
other  in  efforts  to  outdo.  If  one  puts  down  a  new 
carpet,  installs  a  new  organ,  buys  new  song  books 
or  paints  anew  the  church,  so  must  the  others.  And 
in  some  way  those  who  are  the  chief  rivals  must  be 
able  to  boast  of  having  the  best.  Each  of  these  little 
churches  generally  constitutes  a  Httle  clique  with 
the  back  of  its  hand  to  the  rest  of  the  world  ;  each 
is  intimate  with  its  own  membership  and  knows 
little  about  others.  Petty  ideals  mean  petty  char- 
acter, petty  conduct,  petty  animosities,  petty  quarrels 
and  petty  treatment  of  the  pastor.  Little  souls  can- 
not hide  their  littleness. 


66    Discreditable  Situation  within  the  Church 

Such  churches  are  torn  with  internal  jealousies 
and  rivalries.  They  operate  from  the  wrong  mo- 
tives. They  quarrel  over  the  choice  of  the  minister, 
church  affairs,  the  organ  and  the  choir.  They 
know  they  are  Presbyterians,  Methodists,  or  Baptists 
but  they  have  less  assurance  that  they  are  Christians, 
It  is  not  maintained  that  in  unity  there  would  be  no 
little,  narrow  and  uncharitable  characters.  But  such 
would  cease  to  be  the  legitimate  and  logical  product 
of  our  churches.  What  would  then  exist  would 
grow  up  in  spite  of  the  Church.     They  would  be  few. 

Sectarianism  makes  the  Church  an  end  in  itself. 
Such  churches  exist  for  the  purpose  of  multiplying 
their  members,  equipping  and  maintaining  more  or 
less  elegant  temples  for  the  entertainment  of  their 
membership  and  sympathizing  outsiders.  Such 
churches  are  sepulchres  of  the  crucified  Christ. 

The  development  of  an  inferior  type  of  Christian 
is  an  evil  of  division.  With  its  small  ideals  de- 
nominationalism  has  fed  the  people  on  husks  and 
shells  and  they  are  naturally  dyspeptic.  In  such 
facts  is  found  the  chief  secret  of  the  growth  of 
Christian  Science,  Theosophy  and  the  New  Thought. 
"  For  my  people  have  committed  two  evils,"  says 
Jeremiah.  "  They  have  forsaken  me,  the  fountain  of 
living  waters,  and  hewed  them  out  cisterns,  broken 
cisterns,  that  can  hold  no  water. " '  Hungry  hearts  are 
trying  to  satisfy  that  divine  thirst  which  the  Church 
is  failing  to  satisfy  and  which  sectarianism  with 
its  denomi nationalism  can  never  satisfy.  Decidedly 
the  highest  type  of  Christian  to-day  is  found  among 

1  Jer.  ii.  13. 


The  Unchristian  Divisions  67 

those  who  have  lost  their  denominational  and 
sectarian  zeal.  A  prominent  man  not  long  since 
visited  a  large  and  wealthy  church  in  one  of  our 
cities  and  found  seventy  people  at  the  morning 
service.  He  asked  why,  and  was  answered :  "  The 
truth  is  we  are  such  small  Christians."  We  have 
put  too  many  things  on  the  penny  basis.  We  have 
penny  offerings  at  the  Sunday-schools,  penny  church 
support,  penny  offerings  to  missions,  penny  prayer- 
meetings,  penny  church  service,  penny  plans  and 
penny  visions ;  and  as  a  result  we  have  penny  ex- 
periences. 

With  Jesus  Christianity  was  a  verb,  and  a  transi- 
tive verb.  We  have  made  it  a  noun,  the  name  of 
something  to  enjoy,  "a  Sabbath  day's  narcotic,  a 
Sunday  programme  set  to  music  and  spaced  off  with 
a  little  prayer  and  a  sermonette."  Elements  of  the 
heroic  have  been  largely  left  out.  Now,  a  church 
must  have  something  heroic  in  its  purpose  or  it 
inevitably  develops  an  inferior  type  of  Christian. 
The  early  Church  found  the  heroic  in  its  missionary 
programme  and  its  service  to  the  poor ;  it  grew  rapidly 
both  in  numbers  and  in  grace  because  it  had  a  stu- 
pendous and  worthy  progamme,  and  every  soul  was 
busy.  That  is  the  secret  of  the  wonderful  growth 
and  development  of  the  Church  in  Korea  to-day. 

The  modern  church  has  little  more  to  do  than  to 
maintain  religious  services  on  schedule  time.  But  a 
Christian  church  in  order  to  reach  its  highest  devel- 
opment requires  at  least  two  things :  a  programme 
that  is  worthy  of  accomplishment  and  consecration 
to  its  programme.     It  is  not  sufficient  to  have  a  pro- 


68    Discreditable  Situation  within  the  Church 

gramme,  it  must  be  one  worthy  of  the  Master.  Sec- 
tarianism cannot  furnish  such  a  worthy  programme. 

The  Church  has  been  trying  to  persuade  men  to  be 
good  without  telling  them  what  they  must  be  good 
for.  Here  is  a  reason  why  the  Church  ought  to 
administer  charity;  it  furnishes  worthy  Christian 
work  to  those  who  desire  to  exercise  the  Master's 
passion  for  blessing  the  bodies  of  men.  The  masses 
of  the  Church  have  nothing  to  do  but  to  attend  the 
services  and  pay  for  their  support.  This  is  one 
reason  why  more  men  have  not  been  attracted  to 
Christianity.  The  Men  and  Eeligion  Forward  Move- 
ment is  trying  to  cure  this  very  evil  by  organizing 
our  churches  for  a  service  on  broader  lines,  one  that 
will  provide  work  for  all.  But  the  one  serious  diffi- 
culty that  stands  in  the  way  of  the  success  of  this 
movement  is  the  divided  condition  of  the  Church. 

This  inferior  type  of  Christianity  has  such  small 
vitality  that  it  does  not  bear  transplanting  very 
well.  Christians  remove  from  one  community  to 
another  and  often  remain  outside  the  vineyard.  A 
Presbyterian  removes  to  a  community  where  there 
are  eleven  kinds  of  Presbyterianism,  but  he  happens 
to  belong  to  the  twelfth  kind,  so  he  joins  nobody. 
Unfortunately  Presbyterians  are  not  the  only  sinners 
of  this  class. 

Sectarian  rivalry  is  unworthy  and  unholy.  Some 
tell  us  that  it  is  a  good  thing,  that  it  is  a  worthy 
stimulus.  It  is  a  stimulus.  And  in  our  judgment 
the  only  real  reason  why  people  ever  defend  it  is 
because  they  practice  it,  and  human  nature  naturally 
seeks  to  justify  whatever  it  does.     But  sectarianism 


The  Unchristian  Divisions  69 

curses  society,  politics,  business  and  religion.  Its 
blight  may  be  seen  everywhere.  Sectarian  rivalry 
may  serve  a  purpose  in  the  propagation  of  denomi- 
nationalism  but  not  in  the  propagation  of  Chris- 
tianity. It  never  builds  the  kingdom  of  God. 
There  is  a  higher  and  nobler  stimulus,  that  of  a 
vital  union  with  Christ.  Real  Christian  character 
ripens  only  in  the  sunshine  of  love.  Without  love 
there  is  no  Christianity.  There  may  be  Methodism 
or  Presbyterianism  or  other  isms  without  love,  and 
it  often  happens  that  loyalty  to  denomination  does 
not  go  hand  in  hand  with  true  Christian  love.  Paul 
exhorts  us  to  cultivate  the  Christian  graces,  humility, 
meekness,  patience  and  forbearance  ;  but  sectarianism 
cultivates  the  reverse.  The  Corinthians  Paul  dealt 
with  as  babes  because  their  divisions  rendered  them 
carnal  and  worldly.  Paul  makes  it  plain  that  Chris- 
tian development  is  marred  by  division  and  party 
feeling ;  and  that  the  highest  type  of  Christian  can- 
not be  developed  without  a  loyalty  to  Christ  that 
makes  division  impossible. 

The  whole  organization  of  the  Church  is  planned 
for  edifying  the  body  of  Christ.  To  this  end  Christ 
"  gave  some  to  be  apostles ;  and  some,  prophets ; 
and  some,  evangelists  ;  and  some,  pastors  and  teach- 
ers ;  for  the  perfecting  of  the  saints,  unto  the  work 
of  ministering,  unto  the  building  up  of  the  body  of 
Christ :  till  we  all  attain  unto  the  unity  of  the  faith, 
and  of  the  knowledge  of  the  Son  of  God,  unto  a 
full-grown  man,  unto  the  measure  of  the  stature  of 
the  fulhiess  of  Christ." ' 

'  Eph.  iv.  11-13. 


70    Discreditable  Situation  within  the  Church 

Denominationalism  defeats  the  highest  develop- 
ment of  the  Christian.  Nothing  is  more  significant 
in  this  connection  than  the  fact  that  Jesus  connects 
with  the  unity  of  His  Church  the  two  fundamental 
purposes  of  the  Church.  These  are  the  perfected 
character  of  the  Christian  and  the  evangelization 
and  Christianization  of  the  world.  In  that  most 
memorable  prayer  recorded  by  John,  Jesus  prays : 
"  And  the  glory  which  Thou  hast  given  Me  I  have 
given  unto  them ;  that  they  may  be  one,  even  as  we 
are  one ;  I  in  them,  and  Thou  in  Me,  that  they  may 
be  perfected  into  one;  that  the  world  may  know 
that  Thou  didst  send  Me." '  Whether  these  two 
things  can  ever  be,  depends  on  whether  the  prayer  of 
Jesus  can  be  answered.  "Whoever  studies  this 
prayer  must  reach  at  least  these  two  conclusions — 
first,  that  the  best  that  the  Gospel  is  capable  of 
doing  for  man  cannot  be  realized  unless  Chi'ist's 
Church  is  one;  and  second,  that  the  world's  evan- 
gelization is  impossible  to  any  other  than  a  unified 
Church."  2 

Ministers  complain  of  the  growth  of  pleasure- 
worship,  materialism,  agnosticism  and  the  general 
indifference  of  the  Church,  when  often  the  cause  is 
the  poverty  of  our  programme  and  service.  Denomi- 
nationalism lives  for  itself  too  largely ;  it  is  funda- 
mentally selfish  and  the  larger  Christian  life  cannot 
be  developed  in  that  atmosphere. 

Protestantism  speaks  without  authority  as  a  re- 

*  John  xvii.  22-23. 

*" Denominationalism  versus  Christian  Union,"  T.  S.  Hamlin, 
D.  D.,  p.  61. 


The  Unchristian  Divisions  71 

iult  of  our  divisions.  We  need  two  kinds  of  au- 
thority, neither  of  which  we  now  have  nor  can  have 
without  a  unified  Church. 

We  need  the  moral  authority  of  a  manifested  unity. 
There  is  a  fundamental  unity  of  Protestantism  to-day 
but  the  world  does  not  see  it.  Our  light  is  under  a 
bushel ;  it  ought  to  be  on  a  candlestick.  We  need 
the  living  voice  of  a  unified  Church  speaking  in  un- 
mistakable terms.  As  it  is,  to  the  world  outside  we 
offer  only  a  Babel  of  contentions.  Above  our  united 
plea  for  the  fundamentals  of  Christianity  the  world 
often  hears  only  the  "  lo  here,  and  lo  there  "  of  our 
message.  In  so  large  a  part  of  oui-  message  we  dis- 
agree and  make  the  disagreement  so  apparently 
fundamental  that  the  world  is  confused.  The  igno- 
rant and  often  the  intelligent  stumble  over  it.  The 
cause  is  injured  with  the  outside  world.  Division 
puts  too  much  emphasis  on  the  relatively  unimpor- 
tant ;  the  world  sees  the  differences  and  not  the  un- 
derlying unity.  We  preach  love,  even  the  love  of 
enemies,  but  we  often  refuse  fellowship  and  co- 
operation with  those  working  in  the  same  great 
army  with  us.  The  world  naturally  discredits  what 
we  say. 

We  need  an  authority  of  unified  administration 
and  direction,  the  authority  of  order  and  convenience, 
the  power  to  create  such  macliinery  and  to  exercise 
such  oversight '  and  direction  as  will  give  the  highest 
possible  efficiency  to  the  work  as  a  whole.  A 
divided  Protestantism  can  never  have  it. 

Bishop  Brown  of  Arkansas  says  :  "  If  Christendom 
is  to  be  unified  it  must  have  an  official  head,  and  I 


72    Discreditable  Situation  within  the  Church 

am  strongly  inclined  to  think  that  the  ultimate  form 
of  that  headship  must  bear  some  outward,  general 
resemblance  to  that  of  the  Eoman  Church."^  He 
proposes  to  recognize  the  essential  equality  of  the 
churches,  ancient,  modern,  Episcopal  and  non-Epis- 
copal. He  offers  to  allow  each  church  to  create  its 
own  denominational  episcopate  which  will  have 
equal  authority  with  any  other  episcopate. 

His  are  splendid  suggestions  and  worthy  of  serious 
consideration.  He  concedes  everything  ever  con- 
tended for  by  any  Protestant  church  as  to  the  au- 
thority of  the  "  historic  episcopate,"  When  he  says 
there  must  be  a  head  somewhere  he  is  right.  What 
form  that  head  shall  take,  whether  bishop,  council 
•  or  committee,  we  are  not  prepared  to  say.  But  the 
evils  which  afflict  Protestantism  can  never  be  cured 
without  a  wholesome  authority  of  administration  and 
direction.  Needless  duplication  and  waste  must  all 
be  avoided  ;  ministers  must  be  employed,  the  churches 
must  be  supplied,  needy  fields  must  be  entered. 
These  things  can  never  be  done  without  systematic 
and  concerted  action  and  they  imply  a  head. 

The  Church  is  making  altogether  too  little  prog- 
ress. Division  has  weakened  the  forces  and  neces- 
sarily dissipates  much  of  our  energy.  Instead  of  one 
great  army  of  the  Lord  grandly  moving  forward  to 
conquer  the  world  for  Christ,  we  have  more  than 
one  hundred  little  detachments  jealously  watching 
and  guarding  each  other. 

The  Church  makes  progress  even  in  its  divided  con- 
dition, but  when  we  consider  the  large  Protestant 

'  "  The  Level  Plan  of  Church  Union,"  p.  198. 


The  Unchristian  Divisions  73 

membership,  the  number  of  men  and  women  conse- 
crated to  the  service  of  the  Master,  the  amount  of 
money  invested  in  Christian  institutions  and  work, 
and  the  annual  expenditure  for  the  support  of  the 
Church  at  home,  the  progress  is  very  small,  compared 
with  what  we  ought  to  expect,  and  it  is  very  small 
compared  with  what  it  would  be  if  we  could  elimi- 
nate the  waste. 

The  net  increase  in  membership  to  the  Presbyte- 
rian Church,  North,  for  1911,'  was  only  15,457,  the 
smallest  reported  net  increase  since  1899  and  less 
than  half  for  some  of  the  years  since  then.  That  is 
an  average  net  increase  in  membership  of  less  than 
two  per  church  for  the  whole  year.     Subtracting  the 

^  According  to  Minutes  of  the  General  Assembly  of  the  Presby- 
terian Church,  U.  S.  A.,  for  the  statistical  year  of  1911,  the  follow- 
ing facts  are  interesting  in  this  connection : 

Churches  reported  10,051.  Of  this  number  7,613  were  served 
regularly  by  ministers ;  2, 167  were  vacant.  Thirty-six  per  cent,  of 
the  10,051  churches,  or  3,636,  reported  no  additions  on  confession 
of  faith,  for  the  entire  year.  Of  these  3,636  churches  without 
additions  on  confession  of  faith,  1,271  had  ministers.  Of  the  7,613 
churches  served  by  ministers,  5,924  had  pastors  full  time  and  1,689 
only  part  of  time.  Of  the  10,051  churches  4,116,  or  forty  percent., 
had  a  membership  of  fifty  or  less ;  2,002,  or  twenty  per  cent.,  had  a 
membership  of  twenty-five  or  less  ;  and  four  hundred  and  ninety- 
nine,  or  five  per  cent.,  had  a  membership  of  ten  or  less. 

Ministers  reported  9,128.  Of  this  number  2,685  are  superan- 
nuated, clerical"  or  idle.  Only  3,909  were  related  to  self-supporting 
churches. 

Most  of  these  facts  are  given  and  discussed  in  a  paper  by  Rev. 
William  Henry  Roberts,  D.  D.,  on  "  The  Scope  of  the  Assembly 
Evangelistic  Work."  This  paper  was  read  at  the  Institute  on 
Presbyterial  Evangelism  held  at  Atlaotio  City,  New  Jersey,  Febru- 
ary 27-28,  1912. 


74    Discreditable  Situation  within  the  Church 

additions  in  the  foreign  field,  that  number  is  consid- 
erably reduced. 

"  At  a  meeting  of  the  Philadelphia  Conference  of 
the  Methodist  Episcopal  Chui'ch,  held  in  Heading, 
Pennsylvania,  in  March,  1910,  Bishop  Joseph  F. 
Berry  of  Buffalo,  an  official  visitor,  made  the  aston- 
ishing remark  that  while  that  mighty  denomination 
raised  $49,000,000  during  1909,  the  increase  in  mem- 
bership was  only  65,000. 

"  '  The  investment  was  in  entire  disproportion  to 
the  results,'  he  said.  '  Too  much  money  was  spent 
for  such  a  meager  return  in  souls.  While  I  was  in- 
formed that  the  reports  of  your  district  superintend- 
ents exhibited  a  substantial  increase,  the  general 
gain  amounted  on  the  average  to  only  two  members 
a  church.  On  the  basis  of  expenditure  it  cost  nearly 
seven  hundred  and  fifty-four  dollars  to  bring  each 
soul  into  the  fold.' " ' 

Other  denominations  are  doing  no  better  as  will 
appear  from  the  following  :  "  Edgar  Blake  of  Chi- 
cago, Associate  Corresponding  Secretary  of  the  Board 
of  Sunday-schools,  Methodist  Episcopal  Church,  made 
the  following  verified  statement  before  the  Interna- 
tional Sunday-school  Convention  held  in  San  Fran- 
cisco, in  June,  1911 : 

" '  The  evangelical  churches  of  America  are  fac- 
ing a  serious  situation.  The  sLx  leading  denomina- 
tions showed  a  net  increase  of  only  384,000  members 
in  the  year  1910.  This  represents  the  combined  ef- 
forts of  more  than  160,000  churches,  17,000,000 
•hurch-members,  and  an  expenditure  of  more  than 

1  "Oth«r  Shsep  I  Have,"  Theodore  Christiau,  note,  p.  84. 


The  Unchristian  Divisions  75 

$250,000,000.  Each  net  gain  of  one  represents  the 
year's  work  of  forty-four  church-members  and  a  cash 
outlay  of  more  than  six  hundred  and  fifty  dollars  I "" 
This  is  not  the  progress  we  ought  to  make. 

Division  has  driven  a  very  large  part  of  the  most 
vital  Christianity  of  our  day  out  of  the  Church,  or 
forced  it  to  operate  independently  of  the  Church. 
"  The  history  of  the  Church  in  the  nineteenth  cen- 
tury," says  one,  "is  less  than  ever  before  synony- 
mous with  the  history  of  Christianity."  Shall  it  be- 
come increasingly  so  ?     It  must  if  division  continues. 

Many  good  men  finding  little  or  no  field  for  their 
services  in  their  churches,  because  of  their  littleness 
and  narrowness,  have  engaged  in  religious,  political, 
social  or  philanthropic  work  independent  of  the 
Church.  And  if  they  remain  in  the  Church  it  is  only 
nominally  so. 

The  Salvation  Army  is  an  example.  It  has  girdled 
the  globe  in  a  few  years ;  it  is  carrying  the  Gospel 
where  Jesus  would  carry  it  if  He  were  here.  It  is 
singularly  unfortunate  when  such  movements  can 
find  no  place  inside  the  Church. 

Charity  is  administered  independently  of  the 
Church.  Hundreds  of  fraternal  orders  and  other 
philanthropic  organizations  supplement  what  the 
state  does.  The  loss  to  the  Church  in  allowing  this 
work  to  be  taken  over  by  other  hands  is  incalculable. 
"We  discuss  this  more  at  length  later. 

Large  interdenominational  and  independent  or- 
ganizations for  religious  work  abound ;  Bible  Socie- 
ties, Tract  Societies,  the  Young  Men's  and  Young 

'  "  other  Sheep  I  Have,"  Theodore  Christian,  note,  p.  259. 


76    Discreditable  Situation  within  the  Church 

"Women's  Christian  Associations,  the  Woman's  Chris- 
tian Temperance  Union,  and  the  American  Sunday- 
school  Union  are  examples.  This  interdenomina- 
tional and  independent  work  has  kept  division  from 
being  as  disastrous  as  it  otherwise  would  have  been. 
No  single  denomination  could  possibly  have  supplied 
Bibles  in  the  various  languages  and  dialects  required 
for  missions.  Some  tried  it  and  abandoned  the  proj- 
ect. While  these  and  others  that  might  be  named 
do  great  good,  they  could  do  far  greater  good  if  they 
were  all  directed  by  a  unified  Church. 

The  larger  social  service  of  this  country  is  almost 
entirely  independent  of  the  Church.  Whence  came 
our  child  labour  laws  ?  pure  food  laws  ?  juvenile 
court  laws  ?  prison  reform  laws  ?  These  are  all 
Christian  to  the  core.  Whence  comes  our  advance 
legislation  in  general  ?  The  Church  has  made  these 
things  possible ;  but  they  have  come  chiefly  from 
the  Christianity  that  is  operating  independently  of 
the  Church.  It  cannot  be  denied  that  the  Church  is 
losing:  control  of  the  forces  of  modern  life. 

The  prophetic  ideal  was  that  "  Out  of  Zion  shall 
go  forth  the  law."  *  Again,  "  The  kingdom  and  the 
dominion,  and  the  greatness  of  the  kingdoms  under 
the  whole  heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High  :  His  kingdom  is  an  everlast- 
ing kingdom,  and  all  dominions  shall  serve  and  obey 
Him.*' 2 

A  Church  exiled  from  man's  deepest  physical,  so- 
cial and  political  needs  will  never  make  the  king- 
doms of  this  world   the   kingdom  of  Christ.     The 

^  Micah  iv.  2.  *  Daniel  vii.  27. 


The  Unchristian  Divisions  77 

Church  must  work  for  the  best  interests  of  society, 
working  for  the  best  Christian  laws,  the  best  officers 
and  the  best  possible  execution  of  the  laws. 

Too  many  ministers  are  required  to  man  the  super 
fluous  machinery  of  denominationalism.  There  is  a 
shortage  of  ministers  for  sectarian  purposes  among 
us,  but  more  than  are  needed  in  the  service  of  the 
Lord.  We  have  kept  at  home  many  who  ought  to 
have  gone  as  foreign  missionaries.  We  had  in  the 
United  States  in  1906  one  Protestant  minister  for 
every  one  hundred  and  thirty-eight  Protestant 
church-members,  and  one  Protestant  minister  for 
every  four  hundred  and  seventy-eight  non-Catholic 
population.'  Some  ministers  are  superannuated, 
some  fill  clerical  positions,  some  are  foreign  mission- 
aries and  others  are  unemployed.  Allowing  twenty 
per  cent,  for  these — and  that  allowance  seems  to  be 
liberal — and  we  had  one  active  Protestant  pastor  in 
the  United  States  for  every  one  hundred  and  seventy- 
three  Protestant  church-members,  which  is  one  for 
every  five  hundred  and  ninety-seven  non-Catholic 
population.  In  the  foreign  field  there  is  one  mis- 
sionary for  every  275,000  population.  This  disparity 
is  not  very  complimentary  to  our  consecration  to  the 
Master.  If  we  would  unify  our  churches  the  num- 
ber of  ministers  filling  clerical  positions  would  be  so 
greatly  reduced  that  ten  per  cent,  of  the  whole 
would  perhaps  be  sufficient  allowance  for  the  super- 

'  This  calculation  is  based  on  the  government's  estimated  popu- 
lation of  84,246,252  for  1906.  A  calculation  based  on  the  latest 
census  and  present  number  of  ministers  would  make  no  material 
changes. 


yS    Discreditable  Situation  within  the  Church 

aimuated,  the  clerical,  the  unoccupied  and  the  mis- 
sionaries. If  one-fourth  of  our  missionaries  are 
women  the  remaining  three-fourths  constitute  only  a 
little  over  three  per  cent,  of  our  ministers  now. 
Then  if  we  would  distribute  pastors  so  as  to  make 
each  one  responsible  for  a  parish  of  eight  hundred 
and  fifty-six  non-Catholic  souls,  we  could  spare  50,- 
000  from  the  present  supply  of  ministers.  The  de- 
cline of  candidates  has  continued  since  1906  and  the 
condition  now  is  no  better  than  then.  Making  the 
same  ten  per  cent,  deduction  from  Catholic  priests 
and  on  an  average  each  priest  in  the  United  States 
in  1906  cared  for  1,040  souls.  Can  a  Protestant  min- 
ister not  care  for  eight  hundred  and  fifty-six  souls  if 
a  Roman  Catholic  priest  can  care  for  1,040  ? 

But  think  of  the  conditions  which  exist  among  us. 
"With  one  active  pastor  for  every  one  hundred  and 
seventy-three  church-members,  which  is  one  for 
every  five  hundred  and  ninety-seven  non-Catholic 
population,  there  are  thousands  of  pastorless  churches 
among  us,  largely  because  there  are  not  enough 
ministers  to  supply  the  extensive  demands  of  divi- 
sion. There  is  a  shortage  in  ministers  in  nearly 
every  denomination  in  the  country. 

Some  one  may  ask  what  could  be  done  with  the 
60,000  ministers  who  would  not  be  needed  ?  TVe  are 
not  saying  that  we  have  50,000  more  than  we  need. 
But  we  can  spare  50,000  and  be  much  better  supplied 
than  the  Catholic  Church.  We  can  spare  over 
64,000  and  supply  the  non-Catholic  population  of  our 
country  as  well  as  the  Roman  Catholic  population  is 
supplied.     Whether  we  have  50,000  too  many  we 


The  Unchristian  Divisions  79 

cannot  say ;  we  do  say  that  we  have  many  more 
than  we  would  need  in  a  unified  Church,  and  more 
than  our  just  proportion,  especially  since  the  foreign 
field  is  so  poorly  provided.  The  large  saving  in 
money  in  a  unified  Church  would  provide  salaries  for 
many  additional  missionaries  to  the  foreign  field. 

A  division  of  labour  among  ministers  is  an  impos- 
sibility in  a  divided  Church.  Each  minister  must 
attempt  to  do  more  than  any  one  man  can  do  success- 
fully. Many  of  them  must  divide  their  energies  be- 
tween some  form  of  business  and  the  Church  in 
order  to  supplement  their  meagre  salaries.  No  man 
can  do  that  and  render  the  best  service  to  the 
Church.  Then,  in  the  church  he  is  expected  to  be 
the  man  of  all  work.  He  must  be  prophet,  teacher, 
evangelist,  pastor,  financier,  architect  and  musician  ; 
he  must  call  on  the  fashionable,  the  poor  and  the 
sick,  conduct  the  charities  if  there  be  any,  the 
prayer-meeting,  the  young  people's  societies  and  often 
the  Sunday-school  and  many  other  things.  There  is 
no  possibility  of  being  allowed  to  do  only  such 
things  as  one  is  best  fitted  to  do. 

Ministers  are  required  to  work  at  starvation  wages. 
Small  salaries  are  not  due  entirely  to  division  but 
division  is  a  prominent  factor  in  the  matter.  This 
will  appear  when  we  remember  that  we  had  one 
active  Protestant  pastor  in  the  United  States  in 
1906  for  every  one  hundred  and  seventy-three  church- 
members.  That  means  that  on  an  average  every 
one  hundred  and  seventy-three  church-members, 
with  such  aid  as  they  can  get  from  the  outside, 
must   support   one  pastor.     When  we  deduct  from 


8o    Discreditable  Situation  within  the  Church 

this  number  the  children  and  youth,  the  poor  and 
the  deadweights  and  add  to  it  the  number  of  out- 
siders who  contribute  to  the  salary,  we  will  have 
possibly  not  more  than  about  one  hundred  people, 
who  must  pay  the  average  salary.  When  we  con- 
sider that  contributions  to  church  support  are 
voluntary  we  are  not  so  much  surprised  that  the 
average  is  only  six  hundred  and  sixty-three  dollars. 
It  has  been  discovered  in  Massachusetts  in  the  in- 
vestigation of  one  hundred  of  the  smaller  towns  that 
the  average  salary  paid  in  towns  with  one  church 
was  eight  hundred  and  seventy-four  dollars ;  in  towns 
of  two  churches  six  hundred  and  eighty -seven  dollars  ; 
in  towns  of  three  churches  four  hundred  and  seventy- 
three  dollars.  This  represents  what  sectarianism 
and  consequent  division  cost  ministers.  It  is  wrong 
to  ask  such  sacrifices  on  their  jiart. 

In  general  the  situation  is  embarrassing.  Chris- 
tian ministers  of  certain  denominations  cannot  even 
enter  the  pulpits  of  other  denominations.  They  all 
read  the  same  Bible,  worship  the  same  God,  accept 
the  same  Saviour,  and  profess  to  walk  in  the  same 
straight  and  narrow  way  ;  they  are  all  trying  to  do 
the  same  work  here ;  and  hereafter  they  all  expect 
the  same  heaven.  And  few  of  this  day  would  claim 
that  one  had  a  better  chance  of  heaven  than  the 
other.  Such  conduct  cannot  be  understood  bv  the 
world,  or  justified  by  the  Church. 

The  foregoing  is  but  a  partial  enumeration  of  the 
evils  of  division  ;  but  this  ought  to  be  sufficient  to 
condemn  it. 


II 

THE  APPALLING  SITUATION  IN  THE 
COUNTRY  CHURCH 

BECAUSE  the  welfare  of  the  Church  as  a 
whole,  in  the  future  as  in  the  past,  is  in- 
separably bound  up  with  the  prosperity  of 
the  country  church,  no  discussion  of  the  unity  of 
Protestantism  is  satisfactory  that  does  not  consider, 
at  least  briefly,  its  problems.  No  more  vital  problem 
confronts  the  Church  to-day  than  that  presented  by 
the  Church  m  the  country.  This  discussion  will 
further  illustrate  the  evils  of  division  and  necessarily 
repeat  some  things  said  previously. 

1.    Relation  of  the  Country  Church  to 

THE  City 

In  1800  less  than  four  per  cent,  of  the  people  in 
the  United  States  lived  in  the  cities,  and  by  1900 
the  proportion  had  grown  to  about  one-third.  The 
trend  is  still  strongly  towards  the  cities.  "We  are 
told  that  fully  seventy-five  per  cent,  of  the  leaders 
of  the  business  and  religious  world  who  now  live  in 
the  cities  were  born  and  reared  in  the  country.  It 
is  to  the  country  that  we  must  look  for  leadership  in 
both  business  and  religion  for  the  future.  "The 
cities  cannot  be  reUed  upon  to  furnish  the  Christian 
leaders  of  the  future.     The  work  of  the  Church  in 

8i 


82    Discreditable  Situation  within  the  Church 

the  country  districts  must  be  carried  on  with  eiR- 
ciency  and  power  in  order  to  insure  the  raising  up 
of  sufficient  Christian  forces  to  cultivate  the  cit}-- 
fields." ' 

2.    The  Utter  Failtjee  of  Denomination- 

ALISM 

Man  is  a  social  being  and  in  more  primitive  days 
the  country  church  furnished  very  largely  the 
means  of  gratifying  the  social  instincts.  It  was 
then  the  centre  of  social  life  and  as  such  it  was  a 
mighty  factor  for  good.  The  country  people  at- 
tended the  church  in  those  days.  The  country 
church  did  more  than  answer  the  social  needs  of 
the  people ;  it  exercised  a  moral  and  religious  lead- 
ership of  the  whole  rural  society  to  a  far  greater 
extent  than  it  does  to-day.  But  the  chmxh  became 
stronger  numerically  and  financially  as  wealth  and 
population  increased,  and  the  need  for  coojjeration 
ceased  to  be  felt  as  much  as  formerly.  The  spirit 
of  religious  toleration  and  cooperation  began  to  die 
as  a  feeling  of  self-sufficiency  came  over  the  people. 
Where  union  or  other  churches  existed  men  began 
to  withdraw  and  to  form  churches  more  sectarian. 
Then  there  followed  an  unholy  rivalry  which  weak- 
ened the  forces  for  righteousness  and  cost  the  church 
the  good- will  of  many  outside.  And  now  the  tele- 
phone, the  press,  made  powerful  by  daily  rural 
mails,  and  modern  methods  of  travel,  all  put  within 
reach  of  the  masses  because  of  increasing  wealth 

'"The  Future  Leadership  of    the  Church,"   John  R.    Mott, 
M.  A.,  p.  37. 


Appalling  Situation  in  the  Country  Church    83 

and  prosperity,  have  contributed  their  influence 
towards  the  transformation  of  country  conditions. 
The  people  find  other  means  for  the  gratification 
of  both  the  religious  and  social  natures.  And  the 
country  church  has  ceased  to  fill  its  mission  of  sup- 
plying a  need  felt  by  the  whole  people ;  it  no  longer 
exercises  its  former  leadership  among  the  people. 
And  unless  it  can  be  readjusted  so  as  to  enable  it  to 
fill  such  a  need  the  country  church  is  doomed. 

The  Kev.  Henry  Fairbanks,  Ph.  D.,  after  a  very 
extensive  first-hand  investigation  of  rural  conditions, 
is  quoted  as  saying  : '  "  A  majority  of  our  people  are 
never  at  church.     Of  those  living  two  miles  or  more 
from   church,  only  about  one-third  attend  church. 
In  the  rural   districts  of   New  England  and  New 
York,  from  which  the  strongest  men  in  the  cities 
and  West  are  coming,  more  than  half  the  people  are 
not  only  unreached  but  are  absolutely  unapproached 
by  any  direct  Christian  efforts." 
•  The  same  article  quotes  President  Hyde  of  Bow- 
doin  College  as  saying  within  recent  years :  "  New 
England  to-day  is  confronted  with  the  danger  that 
the  country  village  will  be  the  first  to  lapse  from 
vital  Christianity ;    .     .     .     that  rusticity  will  again 
become  synonymous  with  godlessness  and  supersti- 
tion."    Mr.  Wells  also  reports  that  during  1905  he 
found,  in  one  "New  England  state,  fifteen  average 
rural  towns,  having  a  total  of  twenty-five  churches, 
and  the  average  chm'ch  attendance  was  only  thirteen 
and  seven  tenths  per  cent,  of  the  town  population. 

'  "  What  Onr  Conntry  Churches  Need,"  Eev.  George  Frederick 
Wells,  Meihodiit  Review,  Julj,  1907. 


84    Discreditable  Situation  within  the  Church 

He  found  that  less  than  one-seventh  of  the  people 
attended  church  regularly. 

Irvin  Brackett  Wood  reports'  that  sixty-two 
charges  out  of  one  hundred  and  thirty-six  in  the 
Minnesota  conference  of  the  Methodist  Episcopal 
church  have  been  constantly  losing  membership 
within  recent  years.  They  have  1,500  members 
fewer  to-day  than  four  years  ago  ;  and  all  but  eight 
of  these  sixty-two  churches  are  located  in  towns  of 
less  than  2,000  population.  Forty-one  churches  in 
the  Conference  report  1,100  members  less  than  they 
had  seven  years  before  and  two  hundred  and  thirty 
members  less  than  seventeen  years  ago. 

The  Presbyterian  Church,  Korth,  through  its  de- 
partment of  Church  and  Country  Life  has  made 
within  recent  years  three  notable  surveys '  of  coun- 
try conditions ;  one  in  Illinois,  one  in  Pennsyl- 
vania and  one  in  Missouri.  Representativ^e  sections 
of  these  states  were  chosen  for  the  investigation. 
"We  are  indebted  to  these  reports  for  important 
facts.' 

"Wherever  surveys  have  been  made  either  by  the 
Presbyterian  church,  church  federations  or  by  pri- 
vate individuals,  the  same  generally  appalling  con- 
ditions have  been  found  in  the  country  and  small 

'  "  The  Problem  of  the  Village  and  Country  Churches,"  North- 
western Christian  Advocate.  Reprinted  in  the  Expositor  and  Current 
Anecdotes,  August,  1911. 

*  These  reports  may  be  had  of  the  Rev.  Warren  H.  Wilson, 
Ph,  D.,  Superintendent  of  the  Department  of  Church  and 
Country  Life,  156  Fifth  Ave.,  New  York. 

^  See  Appendix,  Section  D. 


Appalling  Situation  in  the  Country  Church    85 

towns.  "  Holiness "  and  other  fads  are  numerous. 
The  country  churches  depend  almost  entirely  on 
evangelism  coupled  with  its  emotionalism  for  the 
increase  of  membership.  And  the  spirit  of  division 
is  still  rife  in  many  places. 

3.  The  Heart  of  the  Country  Difficulties 
A  study  of  the  facts  here  given,  and  others  not 
included,  indicate  that  many  factors  have  conspired 
to  increase  the  perplexity  of  the  country  church 
problem. 

Prosperity  has  had  a  profound  influence.  In 
many  sections  the  unprecedented  increase  in  land 
values  has  forced  many  farmers  of  moderate  means 
to  sell  and  remove  to  regions  where  land  was 
cheaper.  Many  strong  churches  in  this  way  have 
had  their  ranks  thinned  till  little  was  left.  Those 
coming  in  have  often  been  identified  with  churches 
not  represented  in  the  community,  or  with  none. 
Somehow  in  changing  locations,  whether  city  or 
country,  many  people  drop  out  of  church  work  al- 
together. 

The  country  public  school  offers  poor  advantages 
compared  with  the  towns  ;  and  the  more  prosperous 
farmers  often  rent  their  farms  and  remove  to  the 
nearest  place  where  their  children  may  have 
adequate  educational  advantages,  Renters  are 
often  transient  and  generally  add  little  to  the  re- 
ligious forces  of  the  community.  And  it  appears 
that  very  little  is  done  to  reach  the  poor  people  of 
the  country  anywhere.  The  cities  attract  large 
numbers  of  the  most  sprightly  young  people  be- 


86    Discreditable  Situation  within  the  Church 

cause  the  country  offers  only  meagre  advantages  in 
any  direction. 

The  farmer  is  proverbially  stingy  in  his  support 
of  the  church.  At  home  he  raises  nearly  everything 
he  eats  and  his  clothing  bill  is  often  very  small, 
because  the  cheaj)er  grades  of  clothing  only  are 
required  for  farm  work.  A  new  suit  used  for 
Sunday  only,  lasts  a  long  time.  He  needs  com- 
paratively few  dollars  a  year  to  pay  his  bills  at  the 
various  stores  where  he  provides  what  he  needs. 
He  therefore  concludes  that  his  pastor  needs  but  a 
very  small  salary  in  order  to  provide  for  himself  and 
family  in  comfort.  He  forgets  that  he  demands  that 
his  pastor  and  family  shall  be  dressed  better  than 
the  average  farmer ;  and  that  the  pastor  must  buy 
all  he  eats  except  a  little  that  can  be  raised  in  a 
small  garden.  The  pastor's  bills  must  necessarily  be 
correspondingly  larger.  The  idea  that  the  country 
pastor  needs  books  and  literature  as  a  necessary  prep- 
aration for  his  best  work  has  dawned  on  but  few 
farmers.  So  long  as  they  feel  no  need  of  such  things 
to  assist  themselves  in  farming  they  can  see  no  rea- 
son why  the  minister  should  have  them.  The  survey 
made  in  the  three  counties  in  Missouri  indicates  that 
the  people  there  were  contributing  to  church  support 
only  one-half  of  one  per  cent,  of  their  incomes  ! 

The  result  of  this  condition  is  that  the  country 
minister  is  incapable  of  doing  his  best  work,  and  if 
he  proves  himself  efficient  he  is  called  to  a  field  that 
pays  better.  This  condition  is  peculiarly  trying  to 
the  country  church,  especially  since  there  is  a  shortage 
of  ministers   in   most  of  our  denominations.     The 


Appalling  Situation  in  the  Country  Church     87 

weaker  and  less  desirable  churches  are  the  chief 
sufferers  from  that  situation.  The  average  country 
minister  does  not  want  to  stay  in  the  country ;  and 
he  goes  elsewhere  his  first  opportunity.  The  average 
country  pastorate  is  shorter  than  elsewhere,  and  as 
would  naturally  be  expected  under  all  the  circum- 
stances, is  served  by  the  weaker  men.  There  have 
been  some  notable  exceptions,  of  course. 

An  interesting  investigation  involving  six  hundred 
and  twenty-nine  country  ministers  in  nine  different 
states  outside  of  New  England  is  reported  by  Rev. 
G.  Frederick  AVells.'  This  investigation  revealed 
the  fact  that  sixty  per  cent,  of  them  were  both 
college  and  seminary  men.  Seventy-five  per  cent, 
of  these  men  were  handicapped  by  inadequate 
financial  support.  More  than  eighty  per  cent,  of 
these  ministers  placed  denomination  before  church 
or  religious  interests ;  more  than  seventy  per  cent, 
placed  church  interests  before  community  interests ; 
and  about  the  same  per  cent,  placed  community  in- 
terests before  larger  world  interests.  Ninety  per 
cent,  of  three  hundred  of  these  ministers  were  lack- 
ing in  personal  religious  leadership  and  a  majority 
of  the  remaining  ministers  were  lacking  in  the  same. 
These  data  were  gathered  from  states  as  widely 
separated  as  New  York,  Ohio,  Vu'ginia,  and  Minne- 
sota, and  ought  therefore  to  be  representative. 

What  can  the  country  church  hope  to  accomplish 

with  such  a  grade  of  ministers  ?    But  we  would  not 

be  misunderstood.     The  full  responsibility  for  the 

character  of  the  country  ministry  cannot  be  charged 

'  "  The  Ck)untry  Church,"  Rev.  G.  Frederick  Wells. 


88    Discreditable  Situation  within  the  Church 

up  to  the  ministers  themselves  when  from  seventy- 
five  to  ninety  per  cent,  of  them  are  forced  to  live  on 
salaries  that  are  utterly  inadequate.  Under  their 
limitations  country  ministers  have  done  the  best  they 
could,  and  no  class  of  men  deserve  more  credit. 
What  they  need  is  fairer  treatment  and  that  is  what 
we  are  pleading  for. 

The  present  educational  requirements  of  some  of 
our  churches  in  a  measure  unfit  ministers  for  the 
country  pastorate.  The  minister  who  has  the  stand- 
ard classical  course  of  college  and  seminary  does  not 
generally  like  to  live  in  the  country.  His  tastes  can- 
not be  gratified  there.  He  is  only  human.  This 
may  be  seen  in  the  fact  that  the  Presbyterian  church 
which  has  been  most  insistent  on  the  highest  stand- 
ard of  education  for  its  ministry  is  not  a  country 
church.  Its  ministers  have  sought  the  towns  and 
cities  rather.  Of  course,  the  Presbyterian  church  has 
some  country  churches,  but  less  in  proportion  than 
many  others.  The  Methodist  and  Baptist  churches, 
which  have  accepted  a  lower  standard  of  qualifica- 
tion, are  country  churches  as  well  as  city  churches. 
The  remedy  for  this  condition  is  not  to  be  found  in 
an  ignorant  ministry  but  in  a  change  of  the  charac- 
ter of  the  education  for  the  country  minister. 

The  country  and  small  towns  are  generally  over- 
churched  and  as  a  result  of  this  and  the  many  other 
factors  in  the  case  the  churches  are  often  very  weak. 
Most  of  them  can  provide  services  for  only  once  a 
month,  or  twice  at  best ;  and  this  service  is  rendered 
by  a  non-resident  minister.  Little  or  no  pastoral 
visitation  is  expected.     The  field  is  utterly   uncul- 


Appalling  Situation  in  the  Country  Church    89 

tivated.  And  pastors  are  changed  so  often  that 
many  churches  are  vacant  for  some  considerable  por- 
tion of  the  whole  time. 

The  number  of  abandoned  churches  is  perhaps  less 
significant  of  the  decadence  of  Christianity  than 
might  appear  since  the  country  is  so  badly  over- 
churched.  Many  more  ouglit  to  die  and  doubtless 
will.  The  large  number  of  fields  overlooked  create 
a  far  more  serious  situation,  especially  in  view  of  the 
fact  that  there  is  enough  and  to  spare  but  for  the 
wicked  waste  of  sectarianism.  The  small  per  cent, 
of  church  attendance,  even  among  church-members, 
is  not  so  much  an  indication  that  Christianity  is 
dying  as  that  the  Church  offers  little  worth  the 
trouble  to  attend.  "Where  churches  have  died  pagan- 
ism has  not  been  found.  The  small  per  cent,  of 
growing  churches  in  the  country  has  its  chief  source 
in  the  failure  of  the  Church  to  render  a  service  for 
which  there  is  felt  a  need.  Even  church-members 
who  retain  their  sectarian  principles  have  come  to 
feel  the  Church's  failure  to  render  the  service  that 
satisfies  a  hungry  heart.  The  rural  free  delivery 
with  its  daily  paper,  magazines  and  other  literature, 
has  put  many  country  people  out  of  sympathetic 
touch  with  the  fundamental  purpose  of  denomina- 
tionalism,  although  many  of  them  are  not  yet  fully 
conscious  of  that  fact.  These  things  mean  that  de- 
nominationalism  has  failed,  hopelessly  failed,  to 
solve  the  country  problems.  The  people  have  lost 
their  interest  in  the  Church.  But  that  is  a  very  dif- 
ferent thing  from  a  loss  of  interest  in  Christianity. 
Christianity  has  not  lost  its  interest.     It  suffers  for 


90    Discreditable  Situation  within  the  Church 

lack  of  proper  expression.  The  Church  is  plodding 
along  with  antiquated  methods.  Where  these  have 
been  changed  and  where  the  Church  has  come  to 
render  really  valuable  service  in  the  general  com- 
munity betterment  it  is  prospering.  The  city 
churches  are  more  prosperous  than  the  country 
churches  because  they  have  more  nearly  readjusted 
themselves  to  changed  conditions. 


Ill 

THE   ABSUEDITY    OF    CREED-SUBSCRIPTION 

THERE  is  no  such  thing  as  a  religion  with- 
out a  creed  ;  every  Christian  therefore  has 
a  creed.  Life  must  find  some  form  of  ex- 
pression and  creeds  are  one  of  the  forms  for  the  ex- 
pression of  Christianity.  We  have  no  sympathy 
vrith  the  tendency  to  depreciate  creeds.  But  it  is 
not  necessary  in  order  to  have  a  creed  that  it  should 
be  written  ;  it  may  be  oral.  Some  churches  imagine 
they  have  no  creed  because  they  do  not  have  a  writ- 
ten one.  Written  creeds  have  occupied  an  important 
place  in  the  history  of  Christianity  and  they  con- 
tinue to  do  so  to-day.  They  will  probably  continue 
to  do  so  as  long  as  there  is  a  Church. 

1.  A  Legitimate  Place  for  Creeds 
Now,  many  things  are  good  or  bad  according  to 
the  use  made  of  them.  This  is  true  of  creeds.  It  is 
possible  to  exalt  them  to  a  position  which  they  should 
not  occupy,  to  make  a  use  of  them  for  which  they 
are  not  suited  ;  and  then  they  become  a  bane  instead 
of  a  blessing.  This  has  generally  been  done  with 
creeds ;  and  this  is  one  of  the  causes  of  the  growing 
disrespect  for  them.  But  the  trouble  is  not  with  the 
creed,  the  creed  is  all  right ;  the  trouble  is  with  the 
use  made  of  them.     There  is  a  legitimate  use  for 

91 


92    Discreditable  Situation  within  the  Church 

creeds.  They  may  serve  many  useful  purposes. 
Educationally  they  ought  to  serve  a  valuable  pur- 
pose. Sermons  are  necessarily  fragmentary  and  no 
pastor  can  cover  the  whole  ground  of  important  the- 
ology within  any  reasonable  time.  This  can  be  more 
satisfactorily  done  in  a  written  creed.  People  can 
study  it  at  their  leisure.  A  systematic  and  compre- 
hensive statement  of  the  great  doctrines  of  our  holy 
religion  is  invaluable  for  convenience  of  reference 
and  study. 

Theology  like  everything  else  human — and  theol- 
ogy is  intensely  human — changes  from  generation  to 
generation.  It  is  no  finished  product  fitted  in 
heaven  and  handed  down  to  man,  suited  exactly  to 
his  needs.  Perhaps  God  could  have  given  us  such  a 
completed  system,  omitting  no  detail,  if  lie  had  de- 
su^ed  to  do  so.  But  He  did  not  do  so.  A  father 
might  furnish  his  son  as  he  enters  school  with  a 
booklet  containing  all  his  mathematical  problems 
worked  out  perfectly  ;  but  he  would  be  a  very  un- 
wise father.  It  is  better  for  the  boy  to  work  out 
his  own  problems  with  only  such  assistance  as  en- 
ables him  to  do  it.  And  it  is  better  for  us  to  work 
out  our  own  systems  of  theology  with  the  Lord's 
help  than  to  have  them  bequeathed  to  us  by  our 
parents,  our  particular  denomination,  or  even  by  the 
Lord  Himself. 

Theology,  if  it  is  vital,  is  a  constant  gi'owth 
wrought  out  by  each  man  as  a  product  of  his  own 
experience  and  study.  But  it  is  valuable  to  him  to 
know  the  experience  which  others  have  had  and  the 
results  of  their  work.     Men  must  think  in  the  terms 


The  Absurdity  of  Creed-Subscription       93 

of  their  age.  The  terras  change  from  age  to  age  ; 
therefore,  if  a  creed  remains  useful  it  must  be  revised 
occasionally.  Many  creeds  have  been  revised  and 
others  are  under  discussion.  Creeds  are  not  in- 
fallible, therefore,  the  most  recently  revised  creed 
is  not  final ;  it  must  be  revised  again  and  again. 

But  if  our  creeds  are  to  render  their  highest  serv- 
ice they  must  be  used  as  testimonies  to  the  truth  and 
not  as  tests  of  discipleship  or  ability  to  serve  ;  the}'' 
must  be  used  as  platforms  on  which  we  stand  and 
not  as  pens  enclosing  all  the  truth  ;  they  must  be  used 
as  flags  under  which  we  fight  and  not  as  magazines 
of  ammunition.  These  will  be  the  uses  of  the  creeds 
of  the  future. 

Creeds  have  their  abuses  as  we  have  indicated. 
At  the  head  of  the  list  stands  creed-subscription. 
The  laity  in  some  churches  are  not  required  to 
subscribe  to  any  form  of  creed.  They  are  admitted 
into  the  church  on  the  ground  that  they  are  Chris- 
tian. To  require  any  sort  of  creed-subscription  as  a 
condition  of  church-membership,  unless  the  creed 
contain  only  what  is  required  to  make  one  a  Chris- 
tian, would  be  to  require  more  for  admission  into  the 
church  than  the  Lord  requires  for  admission  into 
heaven.  That  would  be  an  awkward  situation. 
And  yet  as  awkward  as  it  is,  certain  churches,  b}'^  an 
insistence  on  the  observance  of  certain  symbolic 
rites,  the  undue  emphasis  of  certain  emotional  ex- 
periences and  such  like  things,  do  require  more  for 
admission  into  the  church  than  the  Lord  requires  for 
admission  into  heaven.  Some  refuse  to  receive  peo- 
ple without  baptism ;  and  yet  they  themselves  admit 


94    Discreditable  Situation  within  the  Church 

that  the  Lord  would  receive  such  unbaptized  into 
heaven.  If  loyal  to  Jesus  they  are  the  Lord's  chil- 
dren, the  Lord  has  already  received  them,  communes 
with  them  and  will  finally  receive  them  into  glory  ; 
but  certain  of  the  Lord's  churches  cannot  receive 
them  !  It  is  time  for  the  church  to  abolish  such  prac- 
tices. As  Charles  M.  Birrell  said  in  Liverpool  many 
years  ago,  "  The  Church  of  God  below  should  be  as 
broad  as  the  Church  of  God  above." 

2.  The  Implications  of  Creed-Sub- 
sceiption 
Subscription  either  to  an  oral  or  written  creed  is 
required  of  ministers  and  ofiicers  in  perhaps  all  of 
our  churches.  Since  they  are  to  become  teachers  it 
is  supposed  to  be  necessary  to  have  some  standard  of 
qualification  for  their  work.  In  this  the  Church  is 
correct.  But  it  is  supposed  that  this  standard  of 
qualification  should  cover  more  or  less  the  whole 
wide  field  of  theology  ;  things  essential  and  things 
admittedly  non-essential.  The  practice  of  this  char- 
acter of  creed-subscription  is  so  old  and  well 
established  that  it  may  seem  to  some  little  less  than 
sacrilegious  to  call  it  in  question.  But  there  is  not  a 
line  of  Biblical  authority  for  it ;  and  it  has  not  justified 
itself  in  practice.  If  it  cannot  be  justified  on  one  or 
the  other  of  these  grounds,  and  it  cannot,  it  ought  to 
be  abolished. 

'  There  is  no  objection  to  creed-subscription  in  it- 
self ;  but  creed-subsci'iption  as  it  is  practiced  among 
all  denominati(jns  is  objectionable.  'Ten  are  re- 
quired   to    accept   creeds   containing   many   things 


The  Absurdity  of  Creed-Subscription       95 

which  are  not  essential,  either  to  salvation,  character 
or  service.  Every  denomination,  whether  it  has  a 
written  creed  or  not,  requires  its  ministers  to  accept 
some  particular  system  of  doctrines,  Calvinistic  or 
Arminian.  Ministers  in  the  Disciples  and  Baptist 
churches  must  among  other  things  accept  immer- 
sion ;  and  in  the  Presbyterian  and  Methodist  churches 
they  must  accept  sprinkling  and  infant  baptism. 
These  things  illustrate  the  situation.  The  objection- 
able character  of  the  requirement,  as  practiced 
among  us,  ought  to  be  apparent  to  every  one  who 
will  stop  to  think  what  it  implies : 

In  the  first  place,  creed-subscription  implies 
either  that  opinions  on  non-essentials  are  a  legiti- 
mate test  of  one's  ability  to  teach  the  essentials  of 
Christianity ;  or  that  building  denominations  is 
more  important  than  extending  the  kingdom  of 
God. 

Nobody  would  attempt  for  a  moment  to  maintain 
the  first  proposition.  And  yet  men  are  refused 
ordination  unless  they  can  accept  the  non-essential 
theology  of  their  particular  denomination.  And 
why  are  they  refused  ordination  ?  "What  is  sup- 
posed to  be  a  minister's  primary  function  ?  Is  it 
primarily  to  save  men  and  to  extend  the  kingdom 
of  God  ?  If  so,  since  men  are  refused  ordination 
whose  opinions  on  non-essentials  are  not  in  keeping 
with  denominational  requirements,  we  can  but  con- 
clude that  opinions  on  non-essentials  are  considered  a 
necessary  equipment  for  teaching  the  essentials. 
But  that  is  too  absurd  to  be  believed  ;  in  fact,  no- 
body does  believe  it. 


96    Discreditable  Situation  within  the  Church 

The  second  proposition  violates  the  Master's  in- 
junction to  put  the  kingdom  before  everything  else. 
Putting  denominations  first  can  be  justified  on  no 
ground  except  it  be  to  insist  on  the  identity  of  the 
denomination  and  the  kingdom  of  God.  Nobody 
does  that.  And  yet  as  a  matter  of  fact,  unless  a 
minister  believes  in  the  sprinkling  of  babies  he  can- 
not be  trusted  to  call  men  to  repentance  in  the  Pres- 
byterian church,  or  the  Methodist  church ;  and  if 
he  does  believe  in  this  he  cannot  be  trusted  to  feed 
the  lambs  in  the  Baptist  church.  A  Methodist  in 
theology  could  not  be  ordained  to  the  ministry  in 
the  Presbyterian  church ;  nor  could  a  Presbyterian 
in  theology  be  ordained  in  the  Methodist  church. 
Ministers  may  go  from  one  of  these  churches  to  the 
other,  or  from  any  denomination  to  any  other,  but 
they  must  profess  at  least  to  have  thoroughly  reno- 
vated and  disinfected  their  former  theology  in  order 
to  fit  their  new  environment.  Baptist  associations 
would  not  accept  Methodist  or  Presbyterian  minis- 
ters ;  neither  would  Methodist  conferences  or  Pres- 
byterian presbyteries  accept  Baptist  ministers,  unless 
they  professed  a  change  of  theology.  The  same  is 
true  with  most  if  not  all  our  churches.  But  minis- 
ters of  most  Protestant  churches  can  work  together 
in  union  meetings  with  the  best  of  results  ;  and 
generally  either  will  admit  that  the  other  is  just 
as  loyal  to  Jesus  Christ  as  himself.  The  whole 
community  recognizes  all  of  them  as  Christian  gen- 
tlemen of  the  highest  order ;  they  so  recognize  one 
another.  But  one  church  will  not  receive  ministers 
of    the  others    without  the   necessary   changes   in 


The  Absurdity  of  Creed-Subscription       97 

theology.  The  Almighty  may  be  able  to  use  a 
minister ;  He  may  add  Ilis  divinest  blessings  to 
a  minister's  work ;  but  creed-subscription  makes  it 
impossible  for  our  churches  to  do  so  until  he  sub- 
scribes to  a  few  shibboleths.  When  he  does  sub- 
scribe he  is  in  no  sense  a  better  Christian  or  a  more 
successful  minister  of  the  Gospel.  He  is  only  better 
fitted  to  build  particular  denominations.  God  is 
surely  not  honoured  in  such  jiractices.  Neither  Pres- 
byterians, Methodists  nor  Baptists  could  ordain 
Martin  Luther  to  the  ministry  if  he  were  Kving. 
He  could  not  so  much  as  be  made  an  elder  or  deacon 
in  the  Presbyterian  church.  And  yet  he  is  the 
father  of  Protestantism.  Spurgeon,  Carey,  Wesley 
and  hosts  of  the  best  ministers  the  world  ever  had 
could  find  a  place  in  but  few  of  our  denominations, 
xind  yet  nobody  doubts  but  that  God  most  wonder- 
fully used  these  men.     What  can  be  more  absurd  ? 

This  condition  of  things  implies  that  the  min- 
ister's primary  purpose  is  to  propagate  denomina- 
tionalism.  Unless  he  is  equipped  for  that  particular 
service,  no  matter  how  well  equipped  for  the  funda- 
mental work  of  the  Idngdom  of  God,  he  is  not 
wanted  inside  any  denomination.  That  makes  the 
first  work  of  a  minister  to  be  a  thing  condemned  by 
the  New  Testament  in  its  every  utterance  and 
spirit.  If  denominationalism  was  not  made  of 
more  importance  than  the  kingdom  of  God  it  would 
seem  that  a  man  who  is  a  Methodist,  or  a  Baptist  in 
theology  might  be  ordained  to  the  ministry  in  the 
Presbyterian  church,  or  in  any  other  church,  or 
received  from  the  ministry  of  any  church  into  any 


98    Discreditable  Situation  within  the  Church 

other,  if  he  was  worthy  and  gave  promise  of  use- 
fulness. 

Denominations  may  not  be  suflSciently  logical  to 
admit  these  conclusions,  but  one  or  the  other  of 
these  conclusions  is  the  only  possible  logic  of  the 
situation.  The  first  is  unbelievable ;  the  second 
reduced  to  its  simplest  terms  means  that  it  is  more 
important  to  make  Methodists,  Baptists  or  Presby- 
terians than  to  make  Christians.  That  is  a  sad 
departure  from  N'ew  Testament  ideals. 

Just  what  advantage  has  any  one  denomination 
over  another  in  any  work  of  the  Lord  ?  Can  any- 
body tell  ?  Just  what  advantage  has  a  Presbyterian 
over  a  Methodist,  or  over  a  Baptist,  or  over  a  Disci- 
ple, or  over  anybody  else,  in  saving  souls  or  in  build- 
ing them  up  after  they  have  been  saved  ?  In  minis- 
tering to  the  poor,  the  sick  or  the  ignorant  ?  Just 
what  advantage  has  anybody  else  over  a  Presby- 
terian in  these  things  ?  Is  there  a  Methodist  method 
of  making  Christians  ?  Is  there  a  Baptist  method  of 
feeding  the  hungry,  clothing  the  naked,  and  visiting 
the  sick  ?  Is  there  a  Presbyterian  method  of  build- 
ing character?  or  an  Episcopal  method  of  making 
ministers  ? 

If  a  community  is  dominated  by  any  one  of  our 
denominations  just  what  can  any  other  add  that  is 
worth  anything  in  any  work  of  the  Lord  ?  What 
denomination  renders  the  divinest  service  to  the 
world  ?  Who  produces  the  highest  type  of  manhood 
and  womanhood  ?  Who  exhibits  the  highest  type  of 
consecration  to  the  Master  ?  Who  does  most  largely 
the  things  that  lie  nearest  the  Master's  heart  ?     The 


The  Absurdity  of  Creed-Subscription       99 

noblest  type  of  Christian  manhood  and  womanhood, 
the  highest  type  of  consecration  and  service,  cannot 
be  produced  where  vital  and  essential  elements  of 
Christianity  are  lacking.  If  apostolic  succession, 
baptism  by  immersion,  close  communion,  the  doctrine 
of  apostasy,  or  final  perseverance  of  the  saints,  the 
sprinkling  of  babies,  or  other  doctrines  that  divide 
Protestantism  were  vital  and  essential,  they  would 
show  by  their  presence  or  absence.  Let  us  illus- 
trate: Is  repentance  vital  and  essential  to  Chris- 
tianity ?  We  have  a  right  to  insist  that  it  is  until 
we  see  a  type  of  Christian  the  equal  of  the  best  that 
has  been  produced  without  it.  When  men  are 
made  as  pure,  as  clean,  as  consecrated  and  as  godly 
without  repentance  as  with  it  we  must  admit  that 
repentance  is  not  vital  or  essential.  If  that  can  be 
done  it  matters  not  whether  anybody  repents. 

Now,  Jesus  gave  us  a  test  that  may  be  applied  to 
the  Church  :  "  by  their  fruits  ye  shall  know  them." 
The  Presbyterian  church  produces  as  good  fruit  as 
any  church  on  earth.  You  can  find  no  nobler  man- 
hood or  womanhood  elsewhere,  no  higher  type  of 
consecration,  and  no  better  character  of  ser^^ce  to 
mankind.  Presbyterians  have  no  apostolic  succes- 
sion, no  close  communion  ;  they  rarely  practice  im- 
mersion ;  and  never  preach  the  doctrine  of  apostasy. 
Therefore  these  things  are  not  vital  or  essential 
The  world  has  never  excelled  the  Baptists  in  Chris- 
tian character  and  consecration  ;  therefore  sprinklinn- 
has  no  special  virtue.  The  same  may  be  said  of  ail 
the  other  matters  that  divide  Protestantism.  Nobody 
is  the  better  or  the  worse  for  any  of  them.     Then 


loo    Discreditable  Situation  within  the  Church 

what  difference  does  it  make  what  a  man  thinks  on 
such  subjects  ?  In  the  service  rendered  to  the  world 
and  in  the  fruit  produced  in  individual  and  commu- 
nity life  there  is  no  discernible  difference  between  our 
denominations.  It  seems  that  if  a  man  is  a  loyal  and 
consecrated  Christian,  a  worthy  and  successful  soul 
winner,  that  he  ought  to  be  received  from  any  other 
church,  or  ordained  to  the  work  to  which  the  Lord 
calls  him  in  any  church  of  the  Lord.  But  creed- 
subscription  forbids  it. 

In  the  second  place,  creed-subscription  implies  that 
repetition  is  an  essential  function  of  the  minister  ;  the 
repetition  of  a  system  of  non-essential  theology  pre- 
pared by  his  church.  The  church  claims  the  right  to 
determine  what  he  shall  believe  and  commands  him 
to  repeat  it  to  the  multitudes.  In  the  matter  of  his 
message  the  minister  is  made  responsible  to  the 
church  rather  than  to  God  ;  and  that  implies  that  he 
is  first  a  servant  of  the  church  and  secondarily  a 
servant  of  God.  This  is  true  unless  the  church  can 
establish  its  infallibility  as  God's  representative  on 
earth.  But  the  Protestant  Church  makes  no  such 
claims.  Protestantism  occupies  an  awkward  situation 
at  this  point ;  it  repudiates  the  claims  of  Kome,  but 
its  creed-subscription  is  based  on  the  same  foundation. 

The  minister  is  a  man  before  he  is  a  minister.  As 
such  he  has  the  rig'hts  of  any  other  man.  Does  he 
surrender  all  his  rights  as  a  man  the  day  he  becomes 
a  minister  ?  The  right  to  his  own  best  interpreta- 
tion of  the  Bible,  the  right  to  form  and  express  his 
own  honest  convictions  ?  We  refuse  to  grant  it. 
Ministers  are  not  hand-organs  for  the  grinding  out 


The  Absurdity  of  Creed-Subscription     loi 

of  the  melodies  prepared  by  any  church,  however 
delectable  they  might  be.  If  preaching  is  to  be  sim- 
ply a  stereotyped  repetition,  then,  as  somebody  has 
said,  a  phonograph  will  answer  the  purpose  better. 
There  will  be  no  danger  of  unorthodoxy. 

The  minister  is  a  prophet ;  a  prophet  is  a  man  who 
has  heard  God  speak  to  him,  and  who  speaks  the 
mind  of  God  to  the  people.  He  is  an  expounder  of 
his  own  creed  and  not  that  of  another.  Prophets 
are  men  with  a  message  for  their  day  ;  they  consti- 
tute the  advance  guard  of  progress  ;  but  progress  has 
too  often  been  considered  a  prodigal  son.  Prophets' 
voices  are  always  heard  in  the  wilderness.  The  chief 
characteristic  of  the  Christian  life  is  its  newness  ;  and 
nowhere  is  newness  more  in  evidence  than  in  the  life 
of  God's  prophets.  "We  live  under  the  new  dispensa- 
tion, we  are  made  a  new  creation  and  walk  in  new- 
ness of  life,  and  have  the  promise  of  a  new  heaven 
and  a  new  earth.  The  prophet  makes  his  contribu- 
tion to  the  new  forces  that  are  to  recreate  the  old 
world ;  and  the  true  prophetic  function  cannot  be 
exercised  in  anybody's  straight-jacket. 

In  the  third  place,  creed-subscription  implies  that 
substantial  unanimity  of  theological  thought,  even  in 
non-essentials,  is  possible  and  desirable.  But  such 
uniformity  as  creed-subscription  would  have  has 
never  yet  been  obtained,  even  within  small  circles. 
It  might  be  had  in  a  cemetery  but  not  among  living 
men.  Many  differences  and  great  differences  exist 
among  the  most  creed-bound  of  our  denominations  ; 
many  differences  that  for  prudential  reasons  are 
never  mentioned  except  to  bosom  friends. 


102    Discreditable  Situation  within  the  Church 

Creed-subscription  seeks  to  impose  a  unanimity  of 
thought  that  is  not  imposed  in  any  other  department 
of  life.  It  is  no  more  necessary  to  have  it  here  than 
elsewhere.  To  think  right  is  as  difficult  as  to  live 
right ;  and  God  will  be  as  merciful  to  one  honest 
failure  as  to  the  other.  To  think  alike  is  impossible 
until  God  makes  us  all  over.  Men  can  no  more  be 
made  to  think  alike  than  all  musical  instruments  can 
be  made  to  sound  alike  and  for  the  same  reason. 
But  musical  instruments  can  be  so  tuned  that  they 
will  sound  in  unison.  Unison  in  theology  is  all  we 
need  ;  and  loyalty  to  our  Lord  Jesus  Christ  will  give 
unison  in  theology. 

"We  understand,  of  course,  that  creed-subscription 
contemplates  a  certain  liberty  of  thought  within  cer- 
tain bounds.  But  the  method  of  determining  this 
liberty  is  one  of  the  objections  to  the  practice.  The 
amount  of  this  liberty  is  not  determined  by  the 
creed,  but  by  the  personal  opinion  of  the  majority 
of  certain  ecclesiastical  judicatories.  Orthodoxy  be- 
comes a  matter  of  geography  rather  than  of  theology  ; 
a  matter  of  longitude  and  latitude  rather  than  of 
learning.  Certain  presbyteries  in  the  Presbyterian 
Church,  ISTorth,  will  ordain  men  to  the  ministry  to- 
day that  other  presbyteries  would  not  ordain.  One 
presbytery  allows  larger  liberties  than  the  other.  H 

Kecently  the  General  Assembly  of  the  church 
sent  down  to  the  presbyteries  an  overture  providing 
a  complete  written  record  of  the  examination  of 
candidates  for  the  ministry,  provided  only  one-fourth 
of  the  presbytery  ask  for  it.  This  will  enable  the 
case,   with  the  whole  examination  written,  to  be 


The  Absurdity  of  Creed-Subscription     103 

brought  on  appeal  before  the  higher  courts.  Tho 
majority  could  have  made  such  a  record  before,  but 
now  one-fourth  of  the  presbytery  may  require  it. 
That  action  was  taken  because  orthodoxy  to-day  in 
the  Presbyterian  church  is  a  matter  of  geography  ; 
and  men  in  one  presbytery  are  not  willing  to  trust 
their  brethren  in  other  presbyteries. 

For  this  very  reason  the  standard  of  orthodoxy  in 
the  Presbyterian  church  is  not  its  creed ;  for  its 
ministers  are  required  to  accept  the  "system  of 
doctrine "  only,  as  contained  in  the  creed,  and  that 
with  a  large  liberty  of  private  opinion.  The  amount 
of  this  liberty  is  determined  not  by  the  creed,  but 
by  the  personal  opinion  of  the  majority  in  the 
presbyteries  and  General  Assembly.  The  standard 
of  orthodoxy  in  reality  in  the  Presbyterian  church, 
therefore,  is  the  personal  opinion  of  the  majority  in 
these  bodies.  Now,  one  minister  has  as  much  right 
to  his  own  opinion  as  another  in  any  matter,  and  to 
be  logical  every  minister  ought  to  be  a  law  unto 
himself.  What  is  said  of  the  standard  of  orthodoxy 
in  the  Presbyterian  church  is  true  in  other  churches. 
We  imagine  our  creeds  to  be  our  standards  but  they 
are  imaginary  standards  only ;  and  they  can  never 
be  more  than  imaginary  standards  while  men  are 
allowed  a  liberty  of  private  judgment  in  accepting 
them  ;  a  liberty  which  is  determined  by  the  majority 
of  some  ecclesiastical  body.  Men  can  and  do  stretch 
the  elastic  materials  of  which  creeds  are  made  to 
cover  all  manner  of  things ;  and  then  they  stretch 
their  consciences  to  believe  that  it  is  right.  If  creed- 
subscription  is  necessary  and  wise  let  us  make  a 


104    Discreditable  Situation  within  the  Church 

creed  to  which  we  can  subscribe  iu  every  detail,  or 
let  the  creed  define  the  liberties  granted  ;  and  then 
we  will  know  exactly  what  we  are  doing;  if  we 
cannot  do  this,  let  us  away  with  the  whole  thing. 

Such  unanimity  of  theological  thought  as  creed- 
subscription  contemplates  is  not  only  not  possible 
but  it  is  not  desirable.  If  so  God  would  have  made 
us  so  that  we  might  have  had  it.  But  God  thought 
that  a  living  and  imperfect  man  was  better  than  a 
perfect  automaton.  Variety  is  the  spice  of  life. 
The  music  of  an  orchestra  is  better  than  the  music 
of  a  single  instrument,  or  of  any  number  of  the 
same  kind  of  instruments. 

In  the  fourth  place,  creed-subscription  implies  that 
the  truth  requires  artificial  support.  Such  a  concep- 
tion implies  more  faith  in  a  creed  supported  by  the 
artificial  devices  of  men  than  in  God's  Word  with 
all  His  promises  behind  it.  Half  truths  and  per- 
verted truths  require  artificial  protection.  But  the 
truth  of  Christianity  is  destined  to  conquer  the 
whole  world.  Whether  it  is  able  to  do  so  depends 
on  whether  it  has  sufficient  vitality  to  take  care  of 
itself. 

Scientists  have  provided  no  artificial  support  for 
their  doctrines.  Their  announcements  are  often 
rejected  at  first  but  they  are  trusted  to  the  world 
without  the  accompaniment  of  police  powers.  Yet 
the  truth  finally  overcomes  all  obstacles  and  is  ac- 
cepted.    That  which  proves  untrue  is  discarded. 

Jesus  created  no  institution  to  stand  guard  over 
His  truth.  He  preached  it  Himself  in  season  and  out 
of  season  and  called  others  to  assist  Him  in  proclaim- 


The  Absurdity  of  Creed-Subscription      105 

ing  the  good  news.  His  truth  was  given  to  the 
world  with  a  reckless  abandon,  as  a  flower  breathes 
perfume,  and  without  a  doubt  that  it  would  finally 
win  its  way  to  the  hearts  of  the  people.  He  used 
none  of  the  methods  of  the  modern  Church  to  reen- 
force  His  doctrines  and  compel  orthodoxy.  His 
faith  in  the  inherent  power  of  Christian  truth  is 
seen  in  every  detail  of  His  method. 

Those  whom  He  called  to  be  His  intimate  compan- 
ions and  chief  representatives  were  chosen  from 
among  the  ignorant  and  despised.  He  published  His 
truth  among  the  poor  and  ignorant  at  a  time  when 
they  were  held  in  such  contempt  as  we  scarcely 
know.  He  neither  used  force,  influence  nor  diplo- 
macy to  bolster  His  truth.  Men  of  influence  were  His 
enemies.  Nicodemus  came  at  night.  Jesus  did  not 
even  formulate  His  doctrines  into  a  creed  ;  neither 
did  He  direct  another  to  do  it  for  Him.  He  called 
no  organization  into  existence,  though  the  Church 
grew  out  of  His  work.  He  founded  no  schools  or 
colleges,  provided  no  library  and  had  no  money  ;  His 
truth  was  everywhere  unwelcome  ;  contrary  to  all 
the  education  and  training  of  His  nation  and  to 
every  idea  and  prejudice  of  His  people.  He  was 
fully  conscious  of  the  world's  opposition.  He  was 
scoffed  at,  despised  and  hated.  His  own  mother  on 
one  occasion  at  least  thought  Him  insane  ;  and  His 
o\vTi  brothers  did  not  believe  in  Him.  Yet  He  never 
had  the  least  anxiety  as  to  the  power  of  His  truth  to 
take  care  of  itself. 

And  His  unwelcome  truth  has  changed  the  whole 
current   of   human  history.     But  it  may  be  urged 


lo6    Discreditable  Situation  within  the  Church 

that  the  success  of  His  truth  has  been  due  to  the 
presence  and  power  of  the  Holy  Spirit  which  made 
His  truth  effective.  That  is  granted.  And  it  ought 
to  be  remembered  that  the  same  Holy  Spirit  is  still 
present  in  His  Church  and  is  as  powerful  to-day  as 
at  any  previous  time.  If  the  truth  did  not  need 
artificial  aid  in  the  more  difficult  beo^innino;s  of  the 
kingdom  it  certainly  needs  none  now. 

It  is  pathetic  to  see  a  little  fellow  on  one  side  of 
the  Rock  of  Ages  trying  to  overturn  it,  while  on  the 
other  side  are  a  lot  of  ministers  alarmed  for  their 
lives  for  fear  he  w411  succeed.  Such  ministers  must 
feel  that  their  religion  is  built  on  a  very  unsafe 
foundation.  God  needed  no  help  to  keep  the  ark 
from  falling ;  and  He  has  promised  that  His  Word 
shall  not  return  void.  If  God  is  not  preserving  His 
truth  and  Church  they  will  go  down ;  if  He  is  pre- 
serving them  we  need  not  fear.  It  is  the  minister's 
business  to  proclaim  the  truth  everywhere  and  at  all 
times.  It  is  God's  business  to  take  care  of  it.  Leave 
Him  to  do  it. 

A  father  on  leaving  home  once  said  to  his  four- 
year-old  boy,  "  Son,  you  must  take  good  care  of 
mother  while  I  am  gone."  The  little  fellow  agreed 
to  do  it.  That  night  he  prayed,  "  Lord,  keep  papa 
while  he  is  away ;  I  will  take  care  of  mother  my- 
self." Talk  about  keeping  the  power  that  keeps  us  ! 
But  is  not  that  the  object  of  creed-subscription  ? 

In  the  fifth  place,  creed-subscription  implies  that 
it  is  an  essential  function  of  the  Church  to  enforce  a 
system  of  non-essential  theology  on  its  teachers. 
That  implies  the  authority  to  discipline  those  who 


The  Absurdity  of  Creed-Subscription     107 

fail  to  meet  the  theological  requirements  of  each 
particular  denomination :  it  implies  not  only  the 
authority  to  do  so  but  the  wisdom  of  doing  so. 
Since  this  matter  is  discussed  at  some  length  later 
under  the  subject  of  heresy  trials,  nothing  need  be 
said  here. 

3.  Some  Evils  op  Creed-Subscription 
Now  let  us  look  into  the  practical  workings  of 
creed-subscription  as  it  is  practiced.  It  certainly 
hinders  legitimate  and  necessary  advance  in  knowl- 
edge. It  renders  Biblical  and  theological  study 
practically  useless.  A  minister  subscribes  to  a  creed 
and  then  spends  much  time  in  Biblical  and  theolog- 
ical study  ;  but  what  is  study  worth  to  him  ?  He 
has  already  subscribed  to  a  creed  which  determines 
in  advance  what  the  results  of  his  studv  shall  be, 
what  he  shall  believe.  He  has  no  choice  in  the 
matter  and  no  right  to  depart  from  his  creed ;  if  he 
had  such  right  there  could  be  no  right  to  try  him  for 
heresy. 

Ministers  have  the  liberty  of  study,  of  course; 
many  would  scout  the  idea  that  they  did  not  have. 
And  yet  it  is  a  liberty  that  is  very  unsatisfactory. 
This  liberty  as  granted  has  two  evils ;  it  both  mocks 
and  enslaves.  It  bids  a  minister  to  look  with  his 
own  eyes ;  and  he  would  naturally  suppose  that  he 
might  be  permitted  to  see  what  really  existed,  but 
not  so ;  he  is  forbidden  to  see  anything  which  de- 
nominational eyes  have  not  seen  with  approval  be- 
fore. Now,  no  man  nor  set  of  men  have  the  right  to 
require  of  a  loyal  servant  of  Jesus  Christ  that  he 


lo8    Discreditable  Situation  witliin  the  Church 

shall  be  either  Calvinistic  or  Arminian  in  his  theol- 
ogy ;  that  he  shall  accept  immersion  or  sprinkling  ; 
or  that  he  shall  accept  or  reject  any  other  doctrine 
which  does  not  affect  his  loyalty  to  the  Master. 

Some  years  ago  a  Baptist  minister  teaching  in  the 
Southern  Baptist  Theological  Seminary  of  Louisville, 
Kentucky,  discovered  in  the  British  museum  some 
old  documents  previously  overlooked  which  estab- 
lished the  fact  that  at  one  time  the  English  Baptist 
churches  had  practiced  sprinkling  instead  of  immer- 
sion. It  was  simply  a  matter  of  history  that  he  had 
discovered.  But  he  was  denied  the  right  to  believe 
it ;  and  was  driven  from  his  position  for  announcing 
his  discovery.  He  had  accepted  an  oral  creed  which 
determined  in  advance  that  he  should  not  believe 
that  Baptists  ever  sprinkled  anybody.  If  trust- 
worthy historical  documents  said  so  they  were  to 
be  rejected ;  and  if  a  minister  departed  from  the 
traditions  of  his  church  because  history  required  it 
he  was  no  longer  worthy  to  hold  his  position  as  a 
teacher  of  young  men  preparing  for  the  ministry ! 
Under  such  conditions  study  is  worth  little  or 
nothing,  unless  one  is  searching  for  things  to  bolster 
his  system  of  doctrines.  If  that  is  his  motive  in 
study  the  results  are  discredited  before  they  are 
obtained.  That  sort  of  bias  never  yet  found  the 
truth  and  never  will.  This  is  the  character  of  study 
that  has  done  so  much  to  discredit  the  ministry  in 
the  estimation  of  so  many  intelligent  people. 

If  creed-subscription  had  succeeded  in  its  purpose 
no  creed  would  ever  have  been  revised  in  any  essen- 
tial or  important  matter.     And  revision  has  always 


The  Absurdity  of  Creed-Subscription     109 

been  very  difficult  work.  Somebody  always  suffers 
dearly  before  it  is  accomplished ;  somebody  is  cast 
out  as  unorthodox,  humiliated  and  disgraced.  Re- 
vision is  finally  mads  possible  only  because  in  the 
providence  of  God  heretics  become  so  numerous  as 
to  be  in  the  majority  and  then  they  revise.  That  is 
exactly  what  happened  in  the  Presbyterian  church, 
Cumberland  presbytery  in  Kentucky  became  a  pres- 
bytery whose  majority  were  heretics.  They  could 
not  be  disciplined  by  the  presbytery  because  the 
heretics  were  in  the  majority  ;  no  other  body  had 
jurisdiction  ;  so  the  Synod  of  Kentucky  even  unlaw- 
fully disbanded  the  presbytery  and  in  that  way 
turned  the  heretics  out  of  the  church.  Heresy  was 
the  only  serious  difficulty  in  the  case ;  every  other 
difference  could  have  been  adjusted  with  ease  if 
heresy  had  not  been  in  the  way.  Now,  the  Cum- 
berland Presbyterian  church  grew  out  of  this  heresy 
and  made  this  heresy  its  distinguishing  doctrine. 
But  heretics  of  the  same  character  continued  to 
multiply  in  the  Presbyterian  church  until  they  were 
in  the  majority ;  and  then  the  "Westminster  Confes- 
sion of  Faith  was  revised.  The  two  churches  im- 
mediately reunited.  That  former  heresy  is  now  the 
kej'^-note  of  nearly  every  sermon  preached  in  the 
Presbyterian  church.  The  mother  is  as  proud  of 
the  one-time  despised  doctrine  as  the  daughter,  who, 
while  a  prodigal  one  hundred  years  ago,  has  been 
most  royally  welcomed  home.  In  this  case  creed- 
subscription  did  not  succeed,  as  it  generally  does 
not ;  but  progress  under  such  artificial  weights  is 
very  difficult  and  always  retarded.     Why  unneces- 


no    Discreditable  Situation  within  the  Church 

sarily  burden  ourselves  with  anything  that  impedes 
legitimate  progress  ? 

Creed-subscription  has  always  been  the  occasion 
of  serious  embarrassment  to  many  of  the  most 
vigorous  and  valuable  men  in  the  ministry.  Only 
one  of  four  possible  courses,  and  none  of  them 
satisfactory,  is  open  to  a  minister  bound  by  a 
creed,  if  he  finds  himself  out  of  harmony  with  its 
teachings : 

First,  when  in  the  providence  of  God  a  minister 
finds  his  theological  position  undergoing  change, 
knowing  the  embarrassing  situation  Ukely  to  follow, 
he  may  be  able  to  stultify  his  intellect  and  under  the 
influence  of  prudential  reasons  he  may  persuade  him- 
self that  his  former  position  was  correct.  But  it  is 
an  awkward  position  that  requires  one  to  violate, 
even  under  unconscious  restraints,  all  the  rules  of 
evidence  in  order  to  hold  his  position. 

Creed-subscription  has  most  certainly  vitiated  the 
intellectual  processes  of  many  good  men.  In  order 
to  see  this  it  is  but  necessary  to  read  the  pious  jug- 
glery to  be  found  in  the  theological  discussions  and 
debates  of  creed-bound  men  in  years  gone  by  ;  the 
twisting,  turning  and  dodging  that  was  felt  neces- 
sary in  order  to  support  some  pet  doctrine  or  set  of 
doctrines.  There  can  be  no  question  as  to  the 
honesty  and  sincerity  of  the  men  who  have  engaged 
in  such  work  ;  but  it  must  be  admitted  that  it  is 
difficult  to  understand  the  intellectual  processes  by 
which  much  of  such  work  has  been  done. 

Second,  if  a  minister  cannot  stultify  his  intellect 
he  may  skillfully  conceal  his  real  opinions,  either  by 


The  Absurdity  of  Creed-Subscription     1 1 1 

presennng  silence,  or  by  deliberately  deceiving  the 
people.  Fearing  the  consequences  of  a  heresy  trial 
or  the  ostracism  of  their  brethren  many  ministers  re- 
main silent.  They  have  midergone  a  change  of 
opinion  and  they  are  afraid  to  tell  it.  They  are  too 
honest  to  deceive  anybody  deliberately  about  the 
matter.  They  would  willingly  suffer  for  what  they 
believe  to  be  the  truth  if  they  could  but  suffer  alone. 
But  they  have  families  and  they  know  not  how  to 
support  them  except  in  the  ministry  ;  they  are  too 
old  to  turn  to  anything  else  now.  Besides  God  is 
still  calling  them  to  preach  and  they  dare  not  dis- 
obey. Their  ideas  have  changed  in  spite  of  them- 
selves. And  w^ho  knows  W' hat  the  Lord  may  have 
whispered  to  the  hearts  of  His  servants  who  have 
changed  their  theology  ?  The  history  of  the 
Church  is  -written  around  the  lives  of  men  who  had 
become  unorthodox  in  their  age.  For  such  a  min- 
ister to  tell  his  change  of  ideas  means  to  involve  an 
innocent  family  and  he  often  keeps  still.  But  think 
what  it  means.  Men  of  God  called  to  preach  the 
truth  but  who  find  it  necessary,  if  they  would  retain 
an  honourable  place  in  their  church,  to  have  one  set 
of  opinions  for  themselves  and  another  for  the 
pulpit ! 

"While  some,  keep  silent  others  sugar-coat  their  new 
doctrines  and  give  them  out  to  an  unsuspecting 
public  who  have  little  or  no  idea  of  what  they  are 
receiving. 

If  there  is  any  man  on  earth  who  ought  to  be 
honest  and  unfettered  it  is  the  minister  of  the  Gospel. 
If  he  ceases  to  hold  old-time  views  let  him  tell  us  so ; 


1 1 2    Discreditable  Situation  within  the  Church 

let  him  be  honest  enough  to  preach  what  he  be- 
lieves. Then  let  the  Church  be  generous  and  tolerant 
enough  to  treat  him  as  a  brother.  If  he  is  wrong 
kind  treatment  may  win  him  back  again.  Any  con- 
dition that  breeds  such  difficulties  ought  to  be 
abolished.  In  this  respect  the  Church  is  like  a 
family.  A  father  who  deals  harshly  with  his  sons 
will  find  that  they  will  lie  about  their  petty  mis- 
deeds, or  preserve  a  silence  that  is  not  wholesome. 
It  is  better  to  treat  the  boys  so  that  they  will  con- 
fess their  wrongs  knowing  that  they  will  find 
sympathy  at  home.  The  same  is  true  in  deaUng 
with  ministers.  Self-preservation  is  the  fii'st  law  of 
nature  ;  and  when  ministers  come  to  feel  the  injustice 
of  being  treated  as  heretics  are  treated,  they  are 
very  likely  to  feel  justified  in  doing  something  that 
is,  at  least,  unwholesome. 

Third,  if  a  minister  cannot  stultify  his  reason  and 
is  unwilling  to  conceal  his  real  opinions  he  may  with- 
draw from  his  church.  Many  people  insist  that  this 
is  the  only  honourable  course.  But  we  do  not  be- 
lieve it.  It  is  not  the  function  of  the  Church  to  call 
ministers.  God  alone  does  that  work.  Ministers 
derive  their  authority,  if  they  have  any,  from  God 
and  not  from  the  Church.  The  Church  has  only  the 
symbols  of  authority  and  it  can  convey  no  more 
than  it  possesses.  The  Church  is  the  Church  of 
Jesus  Christ  and  so  long  as  He  whispers  to  a  soul  to 
stay  where  he  is  it  is  not  the  duty  of  anybody  to  say 
nay.  Jesus  and  the  apostles  continued  in  the  Jew- 
ish Church  although  out  of  harmony  with  its  doc- 
trinal position.     They  did  not  walk  out  nor  did  they 


The  Absurdity  of  Creed-Subscription      113 

counsel  others  to  do  so  under  similar  circumstances. 
Luther  did  not  leave  the  Catholic  Church  nor  did 
Wesley  leave  the  Anglican.  Had  the  world  never 
had  ministers  out  of  harmony  mth  the  churches 
the  Church  would  probably  have  died.  That  is  one 
of  the  Lord's  means  of  keeping  the  gates  of  hades 
from  prevailing  against  it. 

If  every  minister  who  had  changed  his  doctrinal 
position  had  withdrawn  from  the  Presbyterian 
Church,  North,  the  Westminster  Confession  of 
Faith  would  have  remained  in  need  of  revision  ;  and 
the  Presbyterian  church  to-day  would  be  as  dead  as 
the  hard-shell  Baptist  church  and  about  as  small 
numerically.  That  is  exactly  what  happened  to  that 
Baptist  church.  Those  who  had  changed  their 
theology  went  out  and  formed  a  missionary  church, 
while  the  non-progressives  held  the  old  church  and 
died.     The  same  results  would  always  follow. 

The  separation  of  the  liberal  and  conservative  ele- 
ments in  church  life  is  always  unfortunate.  The 
Church  needs  a  quality  of  caution  that  it  may  be 
duly  restrained  ;  the  conservatives  furnish  it.  But 
the  conservatives  need  a  courage  to  spur  them  on  ; 
and  the  liberals  furnish  that.  Each  needs  the  other ; 
they  are  complementary  elements.  If  they  are 
separated  the  liberal  becomes  too  liberal ;  and  the 
conservative  becomes  too  conservative.  And  when 
they  are  separated  they  come  to  look  upon  each  other 
as  enemies  and  not  as  brethren.  Often  their  best 
energies  are  wasted  in  fighting  each  other  instead  of 
uniting  them  in  a  common  cause. 

The  Church  has  wasted  entirely  too  nmch  energy 


1 14    Discreditable  Situation  within  the  Church 

in  trying  to  weed  out  heresy.  There  always  has 
been,  is  now,  and  always  will  be  more  or  less  error 
in  the  Church,  and  yet  the  truth  prevails  in  the  end. 
We  are  not  to  expect  the  ideal  in  the  Church.  We 
are  still  in  the  world  and  the  millennium  is  not  yet 
in  sight.  The  separation  of  the  good  and  bad  will 
take  place  at  the  end.  Creed-subscription  never  yet 
made  a  really  useful  man  orthodox ;  time-servers 
only  are  made  orthodox  by  such  methods.  A 
vigorous  manhood  consecrated  to  God  is  orthodox  or 
unorthodox  regardless  of  creed  or  heresy  hunters. 

Fourth,  if  the  minister  cannot  stultify  his  intellect, 
if  he  will  not  sldllf ully  conceal  his  real  opinion,  and 
if  he  is  unwilling  to  leave  his  church,  he  may  re- 
main where  he  is  till  he  is  silenced  or  put  out.  But 
we  discuss  heresy  trials  at  some  length  in  the  next 
chapter  and  nothing  needs  to  be  said  on  that  subject 
here.  It  would  seem  that  the  absurdities  and  evil 
fruits  of  creed-subscription  as  it  is  practiced  were 
sufficient  to  condemn  it. 


IV 

THE  ABUSE  OF  ECCLESIASTICAL 
AUTHOEITY 

THERE  is  no  question  of  more  importance  in 
connection  with  the  unity  of  Protestantism 
than  the  question  of  ecclesiastical  authority. 
It  was  the  exercise  of  an  intolerable  tyranny  of  au- 
thority that  di\dded  the  Church ;  and  it  is  the  ques- 
tion of  authority  chiefly  that  stands  in  the  way  of 
reunion,  Jesus  committed  the  Keys  of  the  king- 
dom to  Peter  and  to  His  Church.  "What  authority 
did  they  confer  ?  This  has  been  a  very  troublesome 
question.  Whatever  the  Power  of  the  Keys  may 
include,  we  do  not  believe  that  it  gives  to  the  Church 
any  authority  of  discipline,  such  as  has  been  exer- 
cised more  or  less  throughout  its  history,  and  such  as 
is  exercised  to-day.  The  whole  system  of  public  and 
official  penalties  provided  for  offending  church- 
members  we  believe  to  be  false  in  principle  and  per- 
nicious in  practice.  Private  discipline,  admonitions, 
personal  warnings  and  pastoral  attentions  are  legiti- 
mate and  a  necessary  part  of  the  work  in  restoring 
the  erring  and  fallen. 

1.    Character  of  the  Church  of  Jesus 

Christ 

Jesus  Christ  came  to  establish  a  kingdom  ;  this 
kingdom  was  to  be  spiritual.     Human  estimates  and 


Il6    Discreditable  Situation  within  the  Church 

values  He  reversed.  The  type  of  member  He  re- 
quired was  that  of  a  little  child ;  the  standard  of 
greatness  was  that  of  service.  The  highest  good  of 
the  participants  in  this  kingdom,  according  to  the  be- 
atitudes, was  to  be  found  inside  and  not  outside ;  it  was 
internal  and  not  external ;  and  it  consisted  in  poverty 
of  spirit,  mourning,  meekness,  hungering  and  thirsting 
after  righteousness,  being  merciful,  heart  purity, 
peacemaking,  and  enduring  persecution.  His  king- 
dom was  to  be  universal  as  to  time  and  men  ;  its  ob- 
ject being  the  universal  brotherhood  of  man  and  the 
highest  good  of  its  membership. 

The  Church  of  Jesus  Christ  was  intended  as  the 
chief  agency  in  the  establishment  of  this  king- 
dom. It  was  to  be  a  divine  institution,  with  a  di- 
vine foundation,  divine  guidance,  protection  and 
power ;  against  which  the  gates  of  hades  could  not 
prevail. 

One  chief  difficulty  under  which  the  Church  of  to- 
day labours  is  its  conception  of  itself,  its  ideals  and 
its  functions.  The  popular  conception  regards  the 
Church  as  an  exclusive  institution  or  organization, 
analogous  to  that  of  the  state,  with  its  regular  gov- 
ernment, laws  and  penalties  ;  where  obedience  is 
obtained,  when  necessary,  by  forms  of  coercion. 
The  dog-mas  of  creeds  and  confessions  constitute  the 
bonds  of  union.  But  the  Church  of  Jesus  Christ 
bears  no  resemblance  to  this  idea ;  it  was  a  family, 
with  God  as  a  common  Father,  its  bond  of  union  was 
that  of  a  spiritual  kinship,  cemented  by  an  afiFection, 
where  obedience  was  obtained  by  personal  and  fra- 
ternal   admonitions,   counsel    and  persuasion.      Its 


The  Abuse  of  Ecclesiastical  Authority     1 1 7 

membership  were  "  brethren,"  "sons of  God,"  "chil- 
dren of  God,"  and  they  constituted  "  the  household 
of  faith."  Here  and  there  they  met  together  fre- 
quently in  affectionate  family  groups  for  "  fellow- 
ship, the  breaking  of  bread  and  the  prayers."  Their 
relationship  was  closer  than  that  of  friendship,  race 
or  blood.  For  a  time  they  had  all  things  common  ; 
for  they  sold  their  possessions  and  laid  the  proceeds 
at  the  apostles'  feet  for  the  common  use  of  the  family. 

In  His  efforts  to  conquer  the  world  for  Himself 
Jesus  deliberately  rejected  all  forms  of  force  as  de- 
feating theu"  very  purpose  in  His  work  ;  for  they 
that  took  the  sword,  according  to  Him,  should  perish 
by  the  sword.'  And  in  consistency  He  could  not 
have  conferred  an  authority  on  His  disciples  or 
created  a  duty  among  them  which  would  inevitably 
provoke  and  cultivate  the  very  passions  and  propen- 
sities of  human  nature  which  He  sought  to  subdue. 
Therefore  He  provided  no  machinerj'^  in  His  Church, 
nor  commissioned  others  to  do  it  for  Him,  for  the 
exercise  of  penal  authority  by  any  set  over  another. 
And  He  provided  no  artificial  support  for  the  preser- 
vation of  the  truth. 

For  His  conduct  in  keeping  with  this  fundamental 
principle  of  His  work,  which  declined  the  use  of  all 
force,  Jesus  was  rejected  by  the  nation.  Human 
nature  found  it  difficult  to  understand  the  wisdom 
and  even  possibility  of  dispensing  with  a  thing  so 
long  in  use,  and  so  agreeable  to  itself  in  exercise. 
Human  nature  has  the  same  difficulty  yet.  And 
when  Jesus  professed  to  be  a  King  and  then  declined 

'Matt.  xxvi.  52. 


1 18    Discreditable  Situation  within  the  Church 

to  use  the  weapons  of  force  which  belonged  to  kings 
the  people  rejected  Him.  He  not  only  declined  to 
use  force  in  subduing  His  enemies  and  in  crushing 
opposition,  but  He  declined  to  use  it  also  in  the  gov- 
ernment of  His  Church. 

The  Church  of  Jesus  Christ  was  called  into  exist- 
ence therefore  as  a  family,  as  a  brotherhood  of  the 
new  life,  "  as  a  fellowship  of  sympathy  and  upward 
striving."  ^  All  classes  were  freely  admitted  into 
His  society  on  the  simple  evidence  of  the  spirit  of  a 
new  life  ;  this  was  trusted  to  produce  ChristUke  con- 
duct. Their  only  law  was  the  great  law  of  love. 
In  the  application  of  that  law  Jesus  adds  three  in- 
junctions ^  which  evidently  He  meant  to  be  funda- 
mental features  of  the  new  life.  Th-ey  were  first,  to 
minister  to  the  needy ;  second,  to  make  disciples ; 
and  third,  to  forgive  all  manner  of  offenses.  No 
punishments  were  provided  for  the  enforcement  of 
any  feature  of  their  law  ;  any  machinery  that  could 
have  been  devised  would  have  been  too  clumsy 
for  so  delicate  a  task.  And  yet  He  expected  His 
"  net "  to  catch  every  possible  kind,  both  good  and 
bad. 

He  delivered  His  disciples  from  a  microscopic 
legalism,  from  the  keeping  of  petty  rules,  and  in- 
stead of  their  constraint  He  supplied  a  motive.  The 
power  that  governed  in  His  society  was  to  be  in- 
ternal and  not  external.  And  the  morality  of  His 
followers  became  an  active  instead  of  a  passive  mo- 
rality.    Such  was  the  character  of  His  Church. 

*  "  A  Valid  Religion  for  the  Times,"  Parley  W.  Womer,  p.  169. 
'  "EcooHomo."  p.  208. 


The  Abuse  of  Ecclesiastical  Authority     119 

2.    Jesus'  Provision  for  Moral  Delinquency 
AND  His  Attitude  Towards  Unorthodoxy 

Jesus  knew  that  His  disciples  in  their  weakness 
would  often  be  guilty  of  wrong-doing,  and  that  many 
unworthy  would  find  a  place  within  His  Church 
where  they  would  cause  more  or  less  trouble  ;  there- 
fore, He  made  provision  for  such  contingencies. 
Let  us  look  into  His  teachings  on  this  subject. 

In  the  case  of  personal  offenses  He  gives  the  fol- 
lowiug  direction :  "  If  thy  brother  sin  against  thee, 
go,  show  him  his  fault  between  thee  and  him  alone : 
if  he  hear  thee,  thou  hast  gained  thy  brother.  But  if 
he  hear  thee  not,  take  with  thee  one  or  two  more, 
that  at  the  mouth  of  two  witnesses  or  three  every 
word  may  be  established.  And  if  he  refuse  to  hear 
them,  tell  it  unto  the  Church :  and  if  he  refuse  to 
hear  the  Church  also,  let  him  be  unto  thee  as  the 
Gentile  and  the  publican."  '  In  these  words  Jesus 
du'ects  the  offended  or  injured  party  first  to  try 
conciliation  :  "  Go,  show  him  his  fault  between  thee 
and  him  alone."  If  this  fails  he  is  directed  to  try 
arbitration :  "  Take  with  thee  one  or  two  more." 
If  this  fails  he  is  directed  to  appeal  to  a  larger  assist- 
ance :  "  Tell  it  unto  the  Church."  This  appeal  to  the 
Church  was  not  for  the  purpose  of  a  modern  church 
trial,  but  it  was  an  appeal  for  help  based  on  the  hope 
that  a  larger  number  of  peacemakers  might  be  able, 
if  possible,  to  reestablish  fraternal  relations  between 
the  men.  If  this  fails  non-intercourse  is  prescribed  : 
"  Let  him  be  unto  thee  as  the  Gentile  and  the 
publican."     The  Jew  had  nothing  to  do  with  the 

^  Matt,  xviii.  15-17. 


1  20    Discreditable  Situation  within  the  Church 

Gentile  or  the  publican.  There  is  here  no  approach 
to  the  modern  chiii-ch  trial ;  the  purpose  of  the  whole 
proceeding  is  to  persuade  the  wrong-doer  to  do  right 
and,  having  failed,  to  leave  him  to  himself.  In  such 
a  case  it  would  be  the  only  sensible  course.  This  is 
better  than  constant  friction.  Such  is  the  law  of 
Jesus  for  personal  offenses. 

Now  let  us  consider  the  matter  of  public  offenses. 
Jesus  never  practiced  any  form  of  public  discipline 
for  moral  delinquency  while  He  was  here  nor  directed 
others  to  do  it  then  or  later.  Judas  was  not  dis- 
ciplined, and  yet  he  was  known  to  be  a  bad  man ; 
neither  was  Peter  who  cursed  and  denied  his  Master. 
John  in  a  burst  of  temper  would  call  down  fire  on 
the  inhospitable  Samaritans,  but  no  discipline  fol- 
lowed. Jesus  preached  non-resistance  in  His  work 
and  consistently  practiced  it  Himself  throughout  His 
life.  It  is  the  next  thing  to  the  impossible  to  make 
people  believe  that  such  a  course  is  wise  because  it 
violates  the  training  of  a  lifetime,  and  denies  gratifi- 
cation to  the  animal  instincts.  In  the  parable  of  the 
tares  Jesus  said  of  the  admixture  of  good  and  evil  in 
the  Church,  "  Let  both  grow  together  until  the  har- 
vest." And  He  gives  a  most  satisfactory  reason :  "  lest 
haply  while  you  gather  up  the  tares,  ye  root  up  the 
wheat  with  them."  This  has  been  found  too  often  to 
be  true.  The  separation  of  the  good  and  the  bad  is 
the  prerogative  of  the  Judgment ;  and  Christ's  Church 
has  not  been  entrusted  with  the  prerogatives  of  the 
Judgment.  The  separation  of  the  good  and  the  bad 
is  not  to  take  place  till  the  end.  This  is  clearly 
taught  in  Jesus'  explanation  of  the  parable  of  the 


The  Abuse  of  Ecclesiastical  Authority     121 

tares  :  "  As  therefore  the  tares  are  gathered  up  and 
burned  with  fire ;  so  shall  it  be  in  the  end  of  the 
world.  The  Son  of  Man  shall  send  forth  His 
angels,  and  they  shall  gather  out  of  His  kingdom  all 
things  that  cause  stumbling,  and  them  that  do 
iniquity,  and  shall  cast  them  into  the  furnace  of 
fire."  '  The  same  thing  is  taught  in  the  parable  of 
the  drag  net :  "  When  it  was  filled,  they  drew  up 
on  the  beach  ;  and  they  sat  down,  and  gathered  the 
good  into  vessels,  but  the  bad  they  cast  away.  So 
shall  it  be  in  the  end  of  the  world  :  the  angels  shall 
come  forth,  and  sever  the  wicked  from  among  the 
righteous."  ^ 

Now,  in  the  parable  of  the  drag  net  it  was  im- 
possible to  separate  the  good  and  bad  before  the  net 
was  drawn  up  on  the  beach ;  it  was  probably  not 
possible  to  know  what  was  good  and  what  was  bad 
till  then.  But  in  the  parable  of  the  tares  it  is  quite 
diiferent.  The  tares  were  bad  people  in  the  Church 
and  their  character  was  recognized ;  there  was  no 
longer  doubt  as  to  theu*  character.  But  Jesus  de- 
clined to  have  them  removed.  In  answer  to  a  ques- 
tion covering  that  point  He  said,  "  Nay  ;  lest  haply 
while  ye  gather  up  the  tares,  ye  root  up  the  wheat 
with  them.  Let  both  grow  together  until  the 
harvest." ' 

Jesus  also  said,  "Resist  not  him  that  is  evil."* 
And  again,  "  Judge  not,  and  ye  shall  not  be  judged  : 
and  condemn  not,  and  ye  shall  not  be  condemned."  ' 
And  again,  "  Why  beholdest  thou  the  mote  that  is  in 

*  Matt.  xiii.  40-42.      •  Matt,  xiii,  48-49.     ^  ^att.  xiii.  29-30. 
*  Matt.  V.  39.  »  Lake  vi.  36-37. 


122    Discreditable  Situation  within  the  Church 

thy  brother's  eye,  but  considerest  not  the  beam  that 
is  in  thine  own  eye  ?  or  how  wilt  thou  say  to  thy 
brother,  let  me  cast  out  the  mote  out  of  thine  eye ; 
and  lo,  the  beam  is  in  thine  own  eye  ?  Thou  hypo- 
crite, cast  out  first  the  beam  out  of  thine  own  eye ; 
and  then  shalt  thou  see  clearly  to  cast  out  the  mote 
out  of  thy  brother's  eye."  ' 

These  parables  and  other  Scriptures  are  so  simple, 
it  would  seem  that  their  meaning  ought  to  be  obvious 
to  every  one.  Now,  shall  we  bend  these  Scriptures  to 
fit  what  we  think  the  Power  of  the  Keys  ought  to 
contain,  or  shall  we  interpret  the  Power  of  the  Keys, 
which  is  admittedly  of  dilficult  interpretation,  to  fit 
the  requirements  of  these  simpler  and  plainer  Scrip- 
tures? One  or  the  other  must  be  done.  And  it 
seems  to  us  that  the  parable  of  the  tares  especially 
cannot  be  interpreted  to  allow  modern  church  dis- 
cipline without  an  unwarranted  perversion  of  the 
plainest  possible  words.  It  also  seems  to  us  that  the 
Power  of  the  Keys  may  be  interpreted  to  exclude  the 
power  of  public  discipline. 

Many  other  sayings  of  Jesus  have  a  bearing  on 
this  subject.  He  represented  Himself  as  a  king  who 
kept  open  house  and  who  surrounded  his  table  with 
"  the  poor  and  maimed  and  blind  and  lame."  He 
constrained  beggars  from  the  highway  to  come  in.* 

And  we  cannot  imagine  Him  casting  out  from  this 
table  any  who  desired  to  remain.  With  Jesus  separa- 
tions were  to  come  at  the  Judgment.  If  a  man 
smite  us  on  one  cheek  we  are  exhorted  to  offer  also 
the  other.'     If  any  man  hate  us  we  must  do  him 

»  Matt.  vii.  3-5.  »  Luk*  xiv.  16-24.  »  Luke  vi.  29. 


The  Abuse  of  Ecclesiastical  Authority     123 

good  ;  if  he  curse  us  we  must  bless  hira  ;  if  he  despite- 
f ully  use  and  persecute  us  we  must  pray  for  him.'  We 
must  forgive  not  seven  times,  but  seventy  times 
seven  ;  ^  and  they  who  take  the  sword  may  expect  to 
perish  by  its  use.^ 

It  is  not  necessary  to  insist  on  a  literal  interpreta- 
tion of  all  these  sayings  ;  it  is  sufficient  to  get  their 
spirit.  What  does  their  spirit  require  ?  Does  it  au- 
thorize or  even  encourage  the  idea  that  any  part  of  the 
followers  of  Jesus,  who  are  themselves  sinners  and  fal- 
lible, may  inflict  punishment  on  their  brethren  ?  To 
ask  the  question,  it  seems  to  us,  is  to  answer  it. 

It  is  impossible  to  escape  the  fact  that  discipline 
as  practiced  in  the  Church  is  punishment.  It  mat- 
ters not  what  the  theory  of  discipline  may  be.  The 
Church  inflicts  only  what  it  terms  moral  and  spiritual 
penalties ;  they  are  censure,  rebuke,  suspension,  de- 
position and  excommunication.  These  sentences 
when  public  and  official  are  in  essence  the  same  as 
civil  and  corporal  penalties ;  their  differences  are 
one  of  degree  and  not  of  kind.  The  fact  that  an 
ecclesiastical  court  inflicts  the  penalty  does  not 
change  its  nature.  Church  discipline  which  is 
public  and  official  is  punishment ;  and  it  is  not  the 
amount  or  character  of  the  punishment  that  is 
wrong,  it  is  the  principle.  Jesus  has  undertaken  to 
conquer  the  world,  and  His  only  instruments  in  that 
work  are  the  Spirit  of  God  and  the  power  of  the 
truth.  He  nowhere  authorizes  His  Chm'ch  to  inflict 
punishment  either  great  or  small. 

>  Luke  vi.  27-28.     Matt.  v.  44.  •  Matt,  xviii.  22. 

*  Matt.  xxvi.  52. 


124    Discreditable  Situation  within  the  Church 

The  whole  practice  of  punishment  among  men 
was  born  of  the  impulse  of  retaliation.  It  came 
from  and  is  perpetuated  by  the  animal  that  is  within 
us.  It  matters  not  what  theory  we  invent  to  justify 
it.  The  theory  of  discipline  is  that  it  purifies  the 
Church  and  reclaims  the  offender.  But  its  nature  is 
not  altered  by  disowning  its  origin  by  cleverly  and 
perhaps  unconsciously  devised  theories  to  justify  its 
practice.  Lex  talionis  was  originally  the  basis  of 
all  state  punishment  and  acknowledged  as  such. 
But  as  we  have  become  more  and  more  civilized  we 
have  invented  other  theories  to  justify  in  state  what 
we  continued  instinctively  to  do.  It  is  not  unnatural 
that  we  should  do  the  same  in  Church. 

Believing  that  the  truth  was  able  to  take  care  of 
itself  Jesus  nowhere  authorizes  discipline  for  un- 
soundness in  doctrine  ;  nothing  He  ever  said  can  be 
twisted  into  such  usage.  On  the  other  hand  much 
that  He  said  is  clearly  indicative  of  His  broadly  tol- 
erant spirit  in  such  matters.  "  Forbid  him  not :  for 
he  that  is  not  against  you  is  for  you,"  '  spoken  by 
Jesus  to  Plis  disciples  when  they  reported  that  they 
had  forbidden  a  certain  man  to  cast  out  demons  in 
His  name,  is  especially  significant.  This  person 
was  certainly  irregular  and  doubtless  unorthodox, 
but  Jesus  rebuked  His  disciples  for  their  'attitude 
towards  him.  It  was  sufficient  for  Him  that  the  man 
cast  out  demons.  "  Other  sheep  I  have  which  are 
not  of  this  fold "  ^  breathes  the  same  tolerance. 
And  Jesus  deliberately  chooses  an  unorthodox  Sa- 
maritan and  makes  him  a  model  for  orthodox  Jews. 

'Lukeix.  50.  »John  x.  16. 


The  Abuse  of  Ecclesiastical  Authority     125 

The  selection  of  the  Samaritan  was  not  accidental, 
and  would  have  been  impossible  by  one  who  be- 
lieved in  the  discipline  of  the  unorthodox. 

There  are  movements  of  Providence  which  in  the 
Church  are  constantly  separating  the  unworthy  from 
the  worthy,  or  rather  which  lead  the  unworthy  to  sep- 
arate themselves.  This  has  been  more  or  less  true  in 
every  age,  but  especially  so  in  the  Christian  dispen- 
sation. John  said  concerning  Jesus,  "  Whose  fan  is 
in  His  hand,  and  He  will  thoroughly  cleanse  His 
threshing-floor ;  and  He  will  gather  His  wheat  into 
the  garner."  '  With  the  same  providential  dealings 
in  mind  Jesus  Himself  said,  "  Every  branch  in  Me  that 
beareth  not  fruit,  He  taketh  it  avvay."^  "For 
judgment  came  I  into  this  world,"  ^  said  He  concern- 
ing His  own  mission  among  men. 

Jesus  by  His  preaching  separated  the  unworthy. 
He  offered  nothing  attractive  to  men  from  the  stand- 
point of  the  world.  When  He  saw  that  many 
people  fundamentally  misunderstood  Him  and  fol- 
lowed because  of  their  misapprehension  He  preached 
a  most  puzzling  sermon  on  the  bread  of  life.  This 
sermon  winnowed  the  chaff  from  the  wheat.  Preach- 
ing the  ideals  of  Jesus  has  always  been  a  winnowing 
piocess.  Jesus  promised  no  earthly  rewards  ;  He  did 
promise  His  followers  persecution.  He  required 
sacrifice  even  unto  death  if  necessary.  Too  often 
the  Church  has  sought  to  bribe  men  with  sweet- 
meats. The  sort  of  life  to  which  Jesus  called  His 
followers  was  not  the  easy  and  delightful  thing 
which  Christianity  in  more  modern  times  has  been 

'  Matt.  iii.  12.  »  John  xv.  2.  » John  ix.  39. 


126    Discreditable  Situation  within  the  Church 

supposed  to  be.  The  parable  of  the  sower'  illus- 
trates this  separation  of  Providence.  Some  have  no 
root  in  themselves  and  endure  but  a  short  time ; 
tribulation  and  persecution  soon  send  them  where 
they  belong.  Others  are  choked  out  by  thorns — 
the  cares  of  this  world,  and  the  deceitfulness  of 
riches.  Events  so  shaped  themselves  that  Judas 
finally  showed  the  world  his  real  character,  and  he 
then  went  and  hanged  himself.  This  work  will 
finally  be  completed  when  the  Son  of  Man  sends 
His  angels  to  finish  the  task. 

If  ministers  to-day  preached  more  faithfully  the 
Christianity  of  Jesus  the  Church  would  have  far 
less  unworthy  among  its  membership.  When  Chris- 
tianity loses  its  moral  antagonism  it  loses  its  moral 
power.  While  the  terms  of  membership  in  the 
Church  should  be  reduced  to  the  minimum,  its  ideal 
requirements  should  be  held  to  the  maximum.  But 
no  man  should  ever  leave  the  Church  except  of  his 
own  deliberate  choice,  and  Jesus  never  intended 
that  any  man  should  leave  it  otherwise. 

We  have  now  examined  the  nature  of  Christ's 
Church,  His  provision  for  personal  and  public  of- 
fenses, the  general  tenor  and  spirit  of  His  teachings, 
and  in  all  these  we  find  no  authority  for  modern 
church  discipHne  in  matters  of  morals.  We  find 
not  a  line  to  teach  the  right  to  discipline  for  un- 
soundness in  doctrine,  but  on  the  other  hand  we 
find  enough  to  indicate  that  Jesus  could  have  had 
no  possible  sympathy  with  an  intolerant  orthodoxy. 
But  we  do  find  that  Providence  has  ordained  a 

» Matt.  xiii.  3-23, 


The  Abuse  of  Ecclesiastical  Authority     127 

method  of  getting  rid  of  the  unworthy  even  in  this 
life,  but  its  machinery  has  not  been  committed  to 
the  Chui'ch,  The  Power  of  the  Keys  needs  reinter- 
pretation. 

3.    The  Church's  Misapprehension  of  the 

Master's  Teachings 
The  ideal  of  Jesus  was  soon  lost  and  the  brother- 
hood of  sympathy  which  He  left  was  soon  trans- 
formed into  an  authoritative  ecclesiastical  institution 
with  its  creeds,  disciplines,  and  machinery  for  puri- 
fication and  propagandism.  Then  began  the  darkest 
chapter  in  the  history  of  our  Chi'istian  civilization. 
This  parting  of  the  ways  came  long  before  the 
union  of  Church  and  state.  A  more  or  less  rigorous 
discipline  was  early  exercised,  but  previous  to  Con- 
stantine  church  discipline  rested  on  purely  moral 
sanctions ;  but  when  the  Church  and  state  were 
united  ecclesiastical  offenses  began  to  be  punished 
as  offenses  against  the  state.  Temporal  punish- 
ments, such  as  confiscation  of  property,  exile,  im- 
prisonment and  death  became  common.  Heretics 
soon  came  to  be  deprived  of  all  public  offices ;  to  be 
denied  the  right  of  public  worship  ;  the  right  of 
receiving  and  bequeathing  property  and  of  making 
binding  contracts.  The  horrors  which  were  enacted 
by  the  Church  in  tlie  name  of  Christianity  for  long 
centuries  are  sickening  in  the  extreme.  They  are 
too  familiar  to  require  more  than  mention.  It  was 
really  not  until  the  eighteenth  century  that  there 
came  a  radical  change  of  views  concerning  religious 
toleration- 


1 28    Discreditable  Situation  within  the  Church 

While  the  Reformers  pleaded  for  religious  liberty 
it  was  only  for  a  liberty  for  themselves.  "When 
they  came  to  have  the  power  they  persecuted  with 
the  same  unrelenting  cruelty  that  had  characterized 
the  Catholic  Church.  The  Protestant  Church  con- 
tinued religious  intolerance  and  persecution,  even 
unto  death,  long  after  the  Reformation.  With 
Calvin's  approval  the  practice  was  introduced  by 
church  and  state  into  Geneva.  The  persecution  of 
the  Anabaptists  was  terrible ;  there  was  only  one 
centre  of  Protestantism  where  they  were  not  per- 
secuted and  that  was  Strasburg.  Edward  VI 
burned  women.  Puritans  were  put  to  death  under 
Elizabeth.  And  the  same  intolerance  and  persecu- 
tion were  practiced  in  the  American  colonies  in  the 
seventeenth  and  eighteenth  centuries.  Quakers 
were  executed  in  Boston  and  supposed  witches  in 
Salem.  So  little  for  long  centuries  did  the  Church 
know  concerning  the  spirit  of  the  Master. 

4.    Discipline  Derived  From  the  Retrib 
UTivE  Functions  of  the  State 

It  is  not  difficult  to  understand  why  such  practices 
have  been  approved  by  the  Church.  Men  have  long 
thought  it  possible  to  cure  all  manner  of  evil  with 
some  form  of  punishment,  inflicted  either  for  its  re- 
tributive or  deterrent  influences.  That  has  been  the 
theory  of  all  nations  and  throughout  all  the  ages. 
It  is  far  from  dead  yet.  And  it  is  the  most  natural 
thing  in  the  world  that  the  same  principles  of 
punishment  underlying  governmental  administration 
should  find  their  way  into  the  Church  ;  if  they  were 


The  Abuse  of  Ecclesiastical  Authority     129 

wise  in  state  as  they  were  supposed  to  be,  why  not 
wise  in  the  Church  ?  It  is  not  surprising  to  find 
the  Church  administering  punishment  on  the  same 
principles  as  the  state,  at  least  so  long  as  punishment 
is  supposed  to  be  so  nearly  a  panacea  for  all  manner 
of  ills.  The  growing  disuse  of  church  discipline  is 
coincident  with  and  due  to  the  world's  loss  of  faith 
in  punishment  as  a  cure. 

Punishment  has  been  found  to  be  ineffective  for 
governmental  purposes.  Capital  punishment  was 
once  frightfully  common  and  was  inflicted  for  minor 
offenses.  But  it  has  little  place  in  the  modern 
world.  Crime  has  been  found  to  have  three  causes : 
the  individual  and  personal  causes,  the  inherent  char- 
acter ;  the  physical  causes,  the  wind  and  the  weather, 
cold  and  hot ;  and  the  social  causes,  environment. 
The  social  causes  of  crime  have  been  found  to  be  by 
far  the  most  prolific.  Now,  punishment,  retributive 
or  deterrent,  can  touch  only  one  cause  of  crime,  the 
individual  and  personal,  and  only  the  weaker  forces 
among  these  ;  because  the  more  powerful  and  heredi- 
tary influences  and  tendencies  are  beyond  the  con- 
trol of  such  means.  That  means  that  punishment 
can  do  little  if  any  good  in  the  correction  and  cure 
of  crime.  This  the  world  has  found  to  be  true. 
And  as  a  result  of  its  findings  the  legislative  bodies 
of  our  country  are  revising  their  systems  of  criminal 
jurisprudence,  slowly,  it  is  true,  but  surely,  in  a 
direction  that  will  make  the  system  regenerative 
rather  than  punitive. 

Now  punishment  as  such  has  failed  in  the  state, 
and  we  believe  that  it  is  worth  as  little  in  restrain- 


130    Discreditable  Situation  within  the  Church 

ing  and  restoring  the  wrong-doer  and  the  unortho- 
dox in  the  Church.  It  must  fail  because  it  cannot 
reach  the  cause.  It  did  fail  throughout  the  centu- 
ries when  it  was  used  so  generously  and  vigorously. 
Had  it  been  worth  anything  it  should  have  worked 
wonders  during  the  middle  ages.  Could  excommuni- 
cation have  purified  the  Church  not  one  pestilential 
falsity  would  have  remained  through  the  ages  past. 
But  this  very  spirit  of  intolerance  and  exclusion, 
more  than  anything  else,  has  contributed  to  the  cor- 
ruption of  the  Church.  The  principle  is  as  evil 
to-day  as  it  was  in  the  past. 

The  Protestant  Church  has  long  since  abandoned 
the  idea  of  civil  and  corporal  punishments  for  eccle- 
siastical offenses.  It  contents  itself  with  what  it 
terms  the  moral  and  the  spiritual ;  but,  as  we  have 
already  seen,  the  public  and  official  acts  of  an  eccle- 
siastical court  are  the  same  in  principle  as  civil  and 
corporal  punishments. 

5.    The  Impracticability  of  Discipline  in 

Matters  of  Morals 
Church  discipline  as  a  public  and  official  action 
involves  a  trial.  Its  penalties  publicly  brand  the 
offender  and  become  millstones  about  his  neck, 
which  serve  to  drive  him  deeper  into  wrong-doing. 
Of  course,  in  theory  all  discipline  has  for  its  object 
the  reclamation  and  salvation  of  the  offender,  but  it 
is  a  miserable  failure  in  its  purpose.  Punishment  is 
destructive :  its  effect  is  to  break  down.  If  it  could 
be  proved  that  there  had  been  in  the  past  an  oc- 
casional   case   where  punishment   did  an   offender 


The  Abuse  of  Ecclesiastical  Authority     131 

good,  the  Church  cannot  kno^y  when  it  is  dealing 
with  such  a  case.  Men  are  not  divinely  inspired  in 
such  matters.  And  the  inevitable  abuses  and  evils 
Avhich  attend  its  administration  more  than  counter- 
balance any  little  good  that  conceivably  might  be 
accomplished  now  and  then.  We  do  not  believe 
that  any  good  ever  results  from  it.  The  possibility 
of  evil  is  so  great  in  such  cases  that  Jesus,  it  seems, 
advises  omitting  all  attempts  in  that  direction.  To 
punish  in  order  to  restore  is  the  same  thing  as  to 
bleed  a  patient  in  order  to  strengthen  him.  Punish- 
ment is  the  shorter  method,  the  quicker  method 
of  dealing  with  offenders;  but  is  it  not  also  the 
cowardly  and  lazy  method?  It  would  doubtless 
often  require  much  long  and  hard  work  to  restore  a 
fallen  brother,  but  he  can  be  disciplined  and  thereby 
disposed  of  in  short  order.  Is  not  the  Church  thereby 
shirking  a  sacred  duty  ? 

In  rooting  up  tares  wheat  is  rooted  up  with  them 
and  inevitably  so.  For  this  we  have  the  Master's 
word.  Church  trials  plunge  the  Church  into  deadly 
controversies.  No  man  liveth  to  himself  and  no 
man  suffers  in  a  church  trial  to  himself.  Even  good 
Christian  people  are  often  unable  to  see.  the  necessity 
for  any  sort  of  punishment  on  the  part  of  the  state 
for  crimes  committed  by  loved  ones,  and  much  less 
can  they  see  a  reason  why  the  Church  should  disci- 
pline them.  Not  infrequently  churches  have  been 
rent  by  acts  of  discipline.  In  this  way  churches 
have  often  lost  valuable  members  who  as  a  result 
never  find  their  way  back  into  the  Church ;  and  the 
weak  may  be  discouraged  and  led  to  give  up  entirely. 


132     Discreditable  Situation  within  the  Church 

The  practice  is  fraught  with  great  dangers  to  the 
innocent.  Because  of  this  fact  Jesus  advises,  "  Let 
both  grow  together  until  the  harvest." 

In  church  discipline  it  is  impossible  to  treat  all 
classes  alike.  Churches  cannot  afford  to  take  a 
course  which  is  suicidal.  "  Remonstrances  and  re- 
proofs," Yinet  is  quoted  as  saying,  "  which  are  a 
part  of  pastoral  discipline,  are  much  more  easily  dis- 
pensed to  the  poor  and  the  weak  than  to  the  rich 
and  great."  This  is  true  with  every  form  of  disci- 
pline. Churches  in  the  administration  of  discipline 
have  learned  to  their  sorrow  how  true  this  is.  To 
favour  the  rich  and  the  great  in  such  matters  is  to 
furnish  the  enemies  of  religion  an  occasion  for  speak- 
ing evil  of  the  Church ;  and  it  serves  to  alienate  the 
poor  and  the  weak. 

And  churches  generally  have  ceased  to  exercise 
their  former  discipline.  We  rarely  hear  of  a  chm'ch 
trial  except  in  case  of  ministers.  It  is  hardly  possible 
that  such  would  be  the  case  if  the  practice  had  been 
found  satisfactory  and  helpful.  If  it  is  a  good  thing 
it  ought  to  be  put  into  universal  practice ;  if  not  it 
ought  to  be  abolished. 

Discipline  inevitably  breeds  Pharisaism.  Some 
people  are  negatively  good ;  outwardly  no  charge 
can  be  made  against  them ;  but  they  are  destitute 
of  the  spirit  of  Jesus  Christ.  Others  really  Chris- 
tian are  very  narrow  and  unsympathetic  ;  and  such 
people  are  often  insistent  on  discipline  for  the  pleas- 
ure it  gives  them.  They  are  doubtless  often  un- 
conscious of  their  chief  motive  in  the  matter.  With 
the  best  men  human  nature  is  weak  and  nowhere 


The  Abuse  of  Ecclesiastical  Authority     133 

does  its  weakness  show  quicker  or  to  greater  disad- 
vantage to  the  cause  of  Christianity  than  in  the 
exercise  of  authority.  It  is  beyond  question  that 
the  churches  which  have  had  the  most  authority  of 
government  have  suffered  most  from  petty  politics, 
jealousies,  and  general  internal  difficulties.  History 
ought  to  teach  us  something,  and  it  would  seem  that 
if  we  can  learn  any  lesson  from  history  in  this  par- 
ticular, it  must  be  that  the  less  exercise  of  authority 
the  better. 

The  very  nature  of  the  Church  forbids  attempts  at 
discipline,  such  as  are  still  practiced.  The  Church  is 
a  hospital  where  even  the  ph3^sicians  and  nurses  are 
only  convalescent.  Think  of  a  hospital  filled  with 
patients,  some  with  tuberculosis,  some  with  fever, 
some  with  cancer  and  some  with  dropsy ;  where  the 
patient  afflicted  with  dropsy  insists  on  putting  the 
fever  patient  out,  and  the  tuberculosis  patient  insists 
on  putting  the  cancer  patient  out.  Is  that  not  what 
happens  in  cases  of  church  discipline  as  it  is  prac- 
ticed? "We  are  all  sinners  and  God  alone  knows 
who  is  the  worst.  The  heart  is  desperately  wicked ; 
one  cannot  fully  know  his  own. 

The  exercise  of  any  form  of  external  authority  at 
best  can  compel  outward  obedience  only  ;  but  Chris- 
tianity requires  an  inward  obedience.  The  authority 
to  discipline  can  never  enforce  that;  if  it  can  the 
Gospel  might  be  propagated  more  successfully  with 
the  sword  than  by  moral  suasion.  But  no  authority 
can  command  love,  loyalty  or  obedience.  The  state 
can  imprison  men  and  even  take  their  lives,  but  both 
punishments  ai'e  powerless  to  reach  the  heart.     So- 


134    Discreditable  Situation  within  the  Church 

called  moral  and  spiritual  penalties  in  the  Church 
are  equally  powerless  for  purposes  of  the  Gospel. 
Love  can  do  a  thousand  times  more  than  force  in 
any  form. 

Are  not  the  best  Christian  men  utterly  incompetent 
as  judges  of  their  brethren  in  such  matters  ?  They 
cannot  measure  guilt  because  they  can  know  little 
or  nothing  concerning  the  heart  of  an  offender ;  and 
they  can  know  as  little  of  the  influences  of  heredity 
and  environment.  Some  men  who  fall  have  fought 
a  better  fight  than  many  who  never  fell ;  and  will 
not  God  reward  the  honest  effort,  even  if  it  comes 
short  of  success  ?  Should  one  sinner  sit  in  judgment 
on  another  sinner  when  the  Lord  only  can  tell  who 
is  the  worse  ? 

It  is  well  to  remember  that  there  are  two  kinds  of 
sins  in  the  Church ;  respectable  and  disgraceful. 
Kespectable  sins '  abound  in  the  Church :  they  are 
the  sins  of  envy,  jealousy,  ill-will,  want  of  charity, 
selfishness,  neglect  of  duty ;  the  sins  of  place,  cus- 
tom and  power;  the  sins  of  business  and  society. 
Do  not  these  abound  among  those  who  even  stand 
highest  in  the  Church  ?  And  who  can  say  that  he 
is  entirely  free  from  them  ?  There  are  also  sins 
that  are  disgraceful:  lying,  stealing,  drunl^enness, 
adulterv,  murder  and  such  like.  Men  condone  one 
and  despise  the  other ;  but  are  they  all  not  one  in 
essence  ?  Ilate  is  murder  and  lust  is  adultery.  It 
is  not  the  show  of  sin  that  makes  it  base ;  it  is  its 
interior  quality.     The  only  good  many  have  is  nega- 

^  "  Respectable  Sius,"  in  "  Sermons  for  the  New  Life,"  Horace 
Bushuell,  second  edition,  pp.  326-345. 


The  Abuse  of  Ecclesiastical  Authority     135 

tive.  Kow,  shall  one  class  of  sinners  discipline  an- 
other class  ?  Which  class  shall  exercise  this  author- 
ity? 

Kespectable  sins  are  certainly  far  more  hopeless  of 
cure  than  the  disOTacef ul ;  like  some  diseases  thev 
are  insidious.  It  is  almost  impossible  to  make  even 
the  worst  type  of  such  sinner  believe  that  he  is  a  sin- 
ner. The  covetous  and  uncharitable  can  scarcely  be 
reached.  Did  not  Jesus  have  the  profoundest  con- 
tempt for  the  sanctimonious  and  cultivated  sinner  of 
His  day,  and  a  boundless  compassion  for  the  disrepu- 
table ?  Nobody  was  denounced  like  the  Pharisees 
who  thanked  God  that  they  w^ere  not  like  other  men, 
adulterers  and  extortioners.  The  scribes,  Pharisees 
and  hypocrites  all  observed  the  conventional  rules  of 
decency ;  theirs  were  sins  common  in  polite  society. 
"What  were  their  sins  ?  "Were  thev  not  want  of  love, 
selfishness  and  pride  ?  The  rich  man  Jesus  damned 
for  his  want  of  charity  and  love ;  he  was  in  high 
favour.  For  all  the  record  indicates  he  might  have 
been  a  dignitary  in  the  Church.  The  man  whose 
ground  brought  forth  plentifully  was  in  good  repute 
and  worldly  wise ;  his  trouble  was  selfishness.  He 
knew  no  use  for  a  dollar  except  to  hoard  it  for  self- 
ish purposes.  The  priest  and  the  Levite  enjoyed  the 
profoundest  respect  of  their  fellow  men  ;  they  were 
condemned  for  want  of  love  ;  but  did  not  Jesus  com- 
mend the  unorthodox  Samaritan  because  he  had  it  ? 
The  issues  of  the  Judgment '  are  to  turn  on  the  pos- 
session or  the  want  of  a  love  that  serves  humanity. 
Those  who  feed  the  hungry,  clothe  the  naked,  visit 

»Matt.  xiv.  31-46. 


136    Discreditable  Situation  within  the  Church 

the  sick  and  the  prisoner  enter  into  eternal  life; 
while  those  who  do  not  are  condemned  to  eternal 
punishment.  Eespectable  sins  only  ai'e  mentioned 
in  the  Judgment ;  many  things  that  ministers  rail 
against  are  so  little  compared  with  the  want  of  char- 
ity that  they  are  not  once  mentioned  in  this  connec- 
tion. The  compassion  of  Jesus  for  the  disreputable 
sinner  knew  no  bounds.  There  is  nothing  more 
beautiful  and  more  characteristic  of  Jesus  in  the  Xew 
Testament  than  His  treatment  of  the  woman  taken 
in  adultery.  The  first  convert  of  the  cross  was  a 
thief ;  and  the  first  recorded  promise  of  pardon  was 
to  a  harlot.  Saul  the  persecutor  was  made  into  Paul 
the  apostle. 

Think  of  the  dignified  and  genteel  sinners  in  the 
Church,  the  miserly  and  covetous,  those  who  harbour 
unchristian  tempers  and  lack  love ;  think  of  such 
men,  or  any  other  set  of  sinners — and  are  not  the 
best  Christians  only  sinners  under  medication  ? — 
think  of  such  men  sitting  in  judgment  on  their  breth- 
ren in  the  name  of  Him  who  said,  "  Judge  not,"  and 
solemnly  passing  a  sentence  of  condemnation  in  the 
name  of  Him  who  said,  "Condemn  not."  If  the 
Church  followed  the  injunction  of  the  Master,  "  He 
that  is  without  sin  among  you,  let  him  first  cast  a 
stone," '  such  would  be  impossible.  And  it  should 
be  remembered  that  this  reply  of  Jesus  was  in  re- 
sponse to  a  question  concerning  church  discipline. 
Men  zealous  for  respectability  and  the  forms  of  re- 
ligion, but  destitute  of  its  essential  spirit ;  covetous 
men,   enjoying  every  luxury  within  sight   of  the 

'  John  viii.  7, 


The  Abuse  of  Ecclesiastical  Authority     137 

misery  and  within  hearing  of  the  cries  of  the  poor 
Lazaruses  who  have  always  been  with  us,  but  who 
feel  no  compassion,  men  whose  prototypes  are  those 
of  the  priest  and  Levite  and  the  rich  man  who  fared 
sumptuously  every  day,  abound  in  the  modern 
Chm'ch.  They  have  always  been  in  the  Church  in 
goodly  numbers.  And  a  chui^ch  trial  can  scarcely 
be  enacted  without  their  prominent  participation. 
But  is  it  not  outrageous  that  such  men  should  bo 
permitted  to  inflict  punishment  on  other  members  of 
the  Church  ?  And  yet  it  is  impossible  to  prevent  it 
in  any  form  of  public  and  official  disciplme. 

The  most  godly  men  in  the  Church  are  always 
deeply  conscious  of  their  guilty  distance  from  their 
divine  Lord  and  Master.  Is  it  befitting  that  they 
should  inflict  any  sort  of  punishment  on  their  breth- 
ren, who,  after  all,  may  have  been  more  sinned  against 
than  sinning?  Is  not  the  very  spirit  that  w^ould 
inflict  discipline  in  the  Church  the  same  spirit  that 
Jesus  condemned  when  He  warned  His  disciples 
against  attempting  to  cast  motes  out  of  the  eyes  of 
their  brethren  ? 

One  object  of  discipline  is  the  purification  of  the 
Church,  the  correction  or  removal  of  that  which  is 
deemed  most  liable  to  work  harm  to  the  cause  of 
religion.  If  the  Church  has  been  charged  with 
this  duty,  it  seems  to  us  that  it  ought  to  inflict  its 
discipline  on  the  respectable  rather  than  on  the  dis- 
graceful sinner.  If  it  would  correct  or  remove  that 
which  is  most  harmful  it  would  do  so.  As  it  is 
the  Church  as  a  rule  deals  only  with  the  more 
offensive  and  repulsive  forms  of  sin,  those  things 


138    Discreditable  Situation  within  the  Church 

which  society  has  put  under  its  ban.  Kow,  sins 
that  are  repulsive  are  far  less  dangerous  than  the 
respectable  ;  on  that  account  they  work  less  harm  to 
the  cause  of  Christ.  Drunkenness,  adultery,  lying 
and  such  like  are  so  repulsive  that  they  serve  rather 
as  a  warning  to  those  who  look  u^^on  them.  People 
turn  from  such  in  disgust.  But  respectable  sins  are, 
on  account  of  their  respectability,  often  charming 
and  fascinating  with  the  pleasures  they  offer. 
Church  discipline  is  directed  against  the  wrong  set, 
if  its  purpose  is  the  correction  and  removal  of  that 
which  is  most  dangerous.  As  a  matter  of  fact 
church  discipline  does  not  tend  to  purify  the  Church ; 
it  creates  factions,  provokes  unchristian  tempers 
and  thereby  creates  more  evil  than  it  remedies.  Zeal 
for  the  purity  of  the  Church  is  commendable ;  but  it 
is  misdirected  in  a  church  trial. 

The  Church  has  no  satisfactory  guide  to  du-ect  it 
in  its  discipline.  It  must  depend  on  its  most  en- 
lightened judgment  in  such  matters  ;  and  one  set  of 
men  often  impose  their  conscience  on  another  set. 
Among  the  various  churches  there  is  the  widest  pos- 
sible difference  of  judgment  as  to  what  is  allowable 
and  what  is  not.  How  shall  the  matter  be  decided  ? 
An  appeal  to  the  Bible  brings  no  relief.  Men  differ 
honestly  and  sincerely  in  their  interpretation  and  un- 
derstanding of  the  Bible.  It  by  no  means  solves  all 
our  problems. 

A  thing  may  be  sinful  for  either  of  two  reasons  ;  it 
may  be  so  inherently,  or  it  may  be  sinful  because  of 
its  consequences.  Some  things  are  inherently  sin- 
ful ;  murder,  lying,  stealing  and  such  like  ;  but  there 


The  Abuse  of  Ecclesiastical  Authority     139 

are  many  things  which  are  wrong  only  in  their  ef- 
fects or  consequences.  On  no  other  grounds  can 
anybody  condemn  cards,  drinking,  dancing,  secret 
orders,  or  rebates.  The  Bible  has  no  texts  that 
condemn  these  things.  The  Bible  says  nothing 
against  slavery;  many  good  men  once  defended 
slavery  with  the  Bible.  The  Bible  says  nothing 
about  counterfeiting  government  money,  signing 
other  people's  names  to  checks,  cutting  public  tele- 
phone wires,  distilling  liquor  without  a  government 
license,  watering  capital  stock,  or  milk  offered  for 
sale.  Are  these  things  wrong  ?  God  has  left  us  to 
solve  such  problems  ourselves. 

For  our  assistance  in  the  work  He  has  given  us  the 
Bible  and  promised  us  His  Spirit  as  a  guide.  The 
Bible  gives  us  two  things:  the  spirit  of  Christ  in 
which  to  solve  our  problems ;  and  the  fundamental 
principles  of  morals  and  Christianity.  But  we  must 
apply  these  principles  in  the  spirit  of  the  Master  and 
with  such  assistance  as  the  Holy  Spirit  gives.  Any- 
thing is  wrong  that  violates  the  spirit  of  Jesus,  or  the 
fundamental  principles  of  morality  and  Christianity. 

But  naturally  enough  men  differ  in  their  under- 
standing of  this  spirit,  in  their  applications  of  these 
principles  and  consequently  in  their  solution  of  life's 
problems.  One  says  cards  and  dancing  are  wrong ; 
another  denies  that  either  is  wrong.  The  same  dif- 
ferences occur  in  many  other  matters.  Necessarily 
many  mistakes  are  made.  But  is  it  not  better 
honestly  to  work  out  one's  own  problems  and  get 
them  wrong  than  to  have  another  work  them  out  for 
him  and  get  them  correct  ?     The  chief  good  to  the 


140    Discreditable  Situation  within  the  Church 

individual  is  not  in  the  correct  solution  of  his 
problems — that  is  very  important,  however — but  the 
chief  good  is  rather  in  the  discipline  which  an  honest 
effort  gives.  The  fact  that  God  has  not  made  it 
possiljle  for  us  infallibly  to  solve  all  moral  problems, 
and  the  further  fact  that  the  responsibility  for  solu- 
tion, in  a  very  large  part  at  least,  is  tllro^vn  on  the 
individual  himself,  would  indicate  the  superiority  of 
the  discipline  over  solution.  The  George  Junior 
Republic  is  an  example.  The  boys  make  their  own 
laws  and  enforce  them.  They  make  some  mistakes 
but  they  learn  to  be  men  and  that  is  the  fundamental 
purpose  of  the  Republic.  If  laws  were  imposed  on 
them  from  the  outside  it  would  rob  the  Republic  of 
its  glory.  Therefore,  should  not  all  such  matters  be 
left  to  the  individual  conscience  ? 

Does  not  the  right  of  discipline  for  matters  of 
morals  open  the  door  for  endless  and  inevitable 
abuses  of  authority  and  violations  of  the  personal 
rights  of  others  ?  Churches  have  fi'equently  intruded 
upon  civil  and  personal  rights  and  social  and  domestic 
relations.  The  Reformed  Presbyterians  interfere 
with  men's  civil  duties ;  United  Presbyterians  and 
some  others  decline  to  allow  their  members  to  be- 
long to  secret  orders.  Methodists  and  others  have 
interfered  with  amusements  and  domestic  affairs. 
When  a  church  feels  itself  in  duty  bound  to  dis- 
cipline its  members  for  matters  of  morals  how  shall 
it  know  where  to  stop  ?  Where  shall  the  line  be 
drawn  between  that  which  is  subject  to  discipline  and 
that  which  is  not  ?  Men  are  not  agreed  on  moral 
subjects  and  never  will  be. 


The  Abuse  of  Ecclesiastical  Authority     141 

Take  such  matters  as  divorce,  Sabbath  observance 
and  temperance.  The  best  Christian  people  differ 
honestly  and  widely  concerning  these  matters.  We 
are  not  agreed  on  divorce.  Some  churches  allow 
divorce  for  adultery  only;  others  allow  divorce 
for  adultery  and  desertion.  And  they  are  equally 
intelligent  and  they  are  equally  honest  in  their 
interpretation  of  the  Scriptures.  "  The  West- 
minster Confession  contains  a  chapter  on  marriage 
and  divorce.  More  than  one  minister  has  been 
suspended  or  deposed  for  marriage  to  a  deceased 
wife's  sister ;  and  yet  the  supposed  prohibition  in 
Levitical  law  is  a  misinterpretation ;  and  even  if  it 
were  a  Levitical  law,  Levitical  marriage  laws  are  no 
more  binding  on  the  Church  of  Christ  than  the 
Levitical  prohibitions  of  wearing  mixtures  of  wool 
and  linen,  or  plowing  with  an  ox  and  an  ass 
harnessed  together."  '  Most  Protestant  denomina- 
tions have  removed  the  restriction  ;  Anglican  bishops, 
however,  still  oppose  such  marriages.  The  Puritan 
idea  of  the  Sabbath  cannot  be  enforced  on  all  Chris- 
tians ;  neither  can  total  abstinence.  But  individual 
churches  have  enforced  such  ideas  on  their  member- 
ship. 

Dr.  C.  A.  Briggs  calls  attention  to  the  Chicago- 
Lambeth  Declaration  of  Unity  in  this  connection : 
"  The  Chicago-Lambeth  Declaration  of  Unity  does 
not  reserve  to  the  reunited  Church  any  right  of 
jurisdiction  in  matters  of  morals.  Is  it  proposed  that 
matters  of  morals  shall  be  outside  of  the  sphere  of 
ecclesiastical  jurisdiction,  or  that  these  matters  shall 

»  "  Church  Unity,"  Rev.  C.  A.  Briggs,  D.D.,  p.  192. 


142    Discreditable  Situation  within  the  Church 

belong  to  the  jurisdiction  of  the  lower  judicatories  ? 
It  certainly  cannot  be  designed  that  all  matters  of 
morals  shall  be  regarded  as  outside  the  range  of 
ecclesiastical  jurisdiction  on  the  one  hand,  or,  on  the 
other,  that  the  jurisdiction  of  the  supreme  judicatory 
shall  be  unlimited  in  these  matters  .  .  .  but  I 
think  that  they  were  quite  right.  Morals  are  not  for 
the  decision  of  the  supreme  judicatory,  but  for  the 
lower  judicatories."  '  Dr.  Briggs,  with  the  Chicago- 
Lambeth  Declaration,  would  deny  jurisdiction  in 
morals  to  the  supreme  judicatory  of  a  reunited 
Church. 

But  why  allow  jurisdiction  in  matters  of  morals  to 
the  lower  courts  only  ?  Can  the  higher  courts  not 
be  trusted  ui  such  matters  as  well  as  the  lower 
courts  ?  Why  not  give  such  authority  to  the  high- 
est court  of  a  reunited  Church,  if  any  court  has  such 
authority?  But  Dr.  Briggs  has  good  reasons  for 
denying  such  authority  to  the  highest  court  of  a  re- 
united Church ;  and  the  same  reasons  for  denying 
such  authority  to  the  highest  judicatory,  we  beheve, 
will  deny  it  to  every  other  judicatory. 

Dr.  Briggs  proposes  to  leave  the  whole  question  of 
morals  to  the  lower  courts  in  a  reunited  Church, 
manifestly  because  he  feels  the  injustice  of  one  set 
of  men  imposing  their  consciences  on  another  set. 
Suppose  such  matters  are  left  to  the  lower  courts,  to 
the  lowest  court,  to  the  individual  chm'ch  ?  If  the 
majority  are  Puritan  they  may  impose  the  Puritan 
Sabbath  on  their  membership ;  the  majority  may 
impose  their  ideas  of  divorce  and  drink  on  the  mem- 

^  "Church  Uuity,"  p.  191. 


The  Abuse  of  Ecclesiastical  Authority     143 

bership ;  and  discipline  those  who  do  not  submit  to 
their  requu*ements.  But  would  not  the  individual 
whose  conscience  had  been  violated  by  the  lower 
court  be  injured  as  much  as  if  it  had  been  done  by  a 
higher  court  ?  IIow  has  the  injured  been  helped  ? 
How  has  the  situation  been  improved  ?  Is  not  the 
evil  in  the  case  the  exercise  of  such  authority  by  any 
court,  high  or  low  ?  Dr.  Briggs  admits  the  evils  of 
all  discipline  by  any  church  court  when  he  says: 
"  Ecclesiastical  decisions  in  morals  tend  to  legalism, 
and  legalism  to  a  Pharisaism  which  is  essentially 
anti-Christian."  '  If  so  why  give  any  church  such 
authority  ? 

The  Church  has  long  laboured  under  a  false  im- 
pression, it  appears  to  us,  as  to  the  effect  of  the 
immoral  among  its  membership.  The  immoral  do 
not  injure  the  Church  by  their  membership  in  it ;  as 
well  say  that  the  sick  injure  the  hospital.  The  mem- 
bership of  such  people  might  injure  a  social  club  of  se- 
lect folk  ;  they  might  injure  an  ecclesiastical  aristoc- 
racy ;  but  the  Church  of  Christ  is  neither  a  select  club 
nor  an  ecclesiastical  aristocracy.  And  immoral  men 
inside  the  Church  are  no  greater  injury  to  the  cause 
of  Christ  than  they  would  be  outside  ;  the  Church's 
teachings  to  the  contrary  need  revision.  Has  not 
the  Church  injured  its  own  influence  by  insisting 
publicly  that  only  the  good  ought  to  be  in  it  ?  The 
world  at  least  takes  it  at  its  word,  measures  it  by 
its  own  standards,  and  seeing  the  many  weak  Chris- 
tians in  the  fold  not  unnaturally  decides  that  the 
Church  is  composed  mostly  of  hypocrites.     It  would 

»  "Church  Unity,"  p.  193. 


144    Discreditable  Situation  within  the  Church 

be  better  to  teach  the  world  as  did  Jesus  that  the 
"  net  "  catches  every  kind,  and  that  the  "  wheat " 
and  "  tares  "  are  expected  to  grow  together  till  the 
harvest.  That  seems  to  be  the  normal  condition  of 
the  Church. 

Then  what  shall  be  done  with  the  immoral  in  the 
Church  ?  Let  the  apostle  Paul  answer :  "  Brethren, 
even  if  a  man  be  overtaken  in  any  trespass,  ye  who 
are  spiritual,  restore  such  a  one  in  a  spirit  of  gentle- 
ness ;  looking  to  thyself,  lest  thou  also  be  tempted." ' 
According  to  this  the  purpose  of  the  Church  is  to 
save  all  offenders.  Admonitions,  personal  warnings 
and  attentions  and  pastoral  visits  are  proper;  but 
punishment  is  out  of  the  question.  Josiah  Strong 
most  admirably  states  the  function  of  the  Church. 
"  The  state,"  says  he,  "  exercises  authority ;  the 
Church  exerts  influence.  The  state  commands,  com- 
pels, and  punishes ;  the  Church  instructs,  exhorts, 
and  reproves."  ^  But  its  reproofs  need  not  be  public 
official  acts  which  brand  wrong-doers. 

But  shall  the  known  immoral  be  retained  as  office 
bearers  ?  Men  whose  immorality  is  known  will  not 
desire  to  continue  their  official  functions,  unless  it  be 
after  repentance  and  confession.  Christian  love 
can  solve  all  such  problems  without  the  exercise  of 
the  ordinary  methods  of  discipline.  A  more  serious 
difficulty  than  that  of  a  known  immoral  man  exercis- 
ing his  official  functions,  it  seems  to  us,  is  that  of  the 
Pharisaic  officer  who  is  even  worse,  but  against 
whom  no  church  can  find  grounds  to  lodge  a  com- 
plaint.    The  Church  now  gets  along  with  the  Phari- 

*  Gal.  vi.  1.  »  "  The  Church  and  Reform,"  Josiah  Strong. 


The  Abuse  of  Ecclesiastical  Authority     145 

see  ;  it  ought  to  be  able  to  get  along  somehow  with 
one  more  hopeful  of  salvation.     We  believe  it  can. 

Shall  the  immoral  minister  be  tolerated  ?  Well, 
Judas  was  tolerated.  He  stole  from  the  has:  and 
Jesus  knew  it.  Peter  denied  his  Master,  cursed  and 
swore,  but  he  was  not  disciplined.  Within  a  very 
few  days  following  his  fall  Peter  was  the  leading 
spokesman  in  a  meeting  where  three  thousand  souls 
were  converted.  It  is  a  good  thing  for  Peter  and 
the  cause  of  Christ  that  he  did  not  belong  to  some 
modern  denomination,  for  he  would  have  been 
silenced  for  at  least  six  months  "  for  the  good  of  the 
cause."  Paul  and  Barnabas  quarrelled  ;  so  bitter  was 
the  quarrel  that  they  separated.  But  no  church 
took  it  up.  Peter  dissembled  at  Corinth  but  no 
penalty  followed,  except  Paul's  rebuke.  If  a  min- 
ister has  fallen  he  will  most  probably  repent.  If 
God  forgives  him  and  can  use  him,  the  Church  ought 
to  be  able  to  forgive  him.  If  any  church  wants  his 
services  he  might  be  allowed  to  serve  them.  If  min- 
isters could  be  sure  of  a  more  whole-souled  Chris- 
tian sympathy  in  the  Church  when  they  did  wrong, 
they  would  more  often  confess  their  wrongs  to  the 
Church.  But  knowing  the  usual  harshness  of  their 
treatment  they  often  feel  justified  in  denying  their 
guilt  to  the  end  when  in  the  wrong.  Self-preserva- 
tion is  the  first  law  of  nature.  Ministers,  therefore, 
knowing  that  forgiveness  will  never  be  granted, 
often  decline  to  confess. 

The  need  of  our  day  is  a  Church  that  dares  to 
follow  Jesus.  He  received  sinners,  ate  with  them, 
fellowshipped  with   them,   and  allowed  the  sinful 


146    Discreditable  Situation  within  the  Church 

women  with  alabaster  boxes  to  render  their  humble 
services.  He  erected  no  "  moral  quarantine  station  " 
and  left  none  for  His  Church.  If  anybody  ought  to 
be  excluded  from  the  Church  it  would  seem  to  be 
the  Pharisees  who  thanked  God  that  they  were  so 
much  better  than  other  23eople.  A  regenerated 
Church  has  never  existed  and  we  have  never  been 
encouraged  to  expect  such  a  Church  ;  but  it  ought 
to  be  possible  to  have  a  regenerating  Church.  That 
is  the  supreme  need  of  to-day.  If  sinners  are  to  be 
cured  superior  advantages  for  that  needed  work 
ought  to  be  found  inside  the  hospital  erected  for 
that  purpose. 

"  We  must  change  the  Church  from  a  gallery  of 
fine  arts  to  an  asylum  ;  for  the  weak-minded  in 
faith,  for  those  who  have  fallen  in  moral  weakness, 
for  frail  sinning  men  and  women,  for  the  sick,  the 
lame,  the  halt,  the  blind.  The  deeper  the  need,  the 
warmer  and  closer  must  be  the  fellowship."  "  It  is 
answered  that  such  a  Church  would  invite  criticism. 
So  it  would.  The  Pharisees  would  say, '  This  Church 
eateth  with  publicans  and  sinners.'  We  must  take 
our  choice  between  Christ  and  His  critics." ' 

6.    Some  Evils  of  Heresy  Trials 

The  history  of  heresy  trials  is  one  reeking  with 
unchristian  elements.  It  has  furnished  the  enemies 
of  Christianity  with  one  of  theu'  most  powerful 
weapons.     Out  of  it  grew  the  horrors  of  the  inquisi- 

'  "Conditions  and  Tests  of  Fellowship  in  the  Christian  Chnrch," 
Rev.  Charles  S.  MoFarland,  Ph.  D,,  Somiktic  Review,  August, 
1908,  pp.  100-104. 


The  Abuse  of  Ecclesiastical  Authority     147 

tion.  We  are  aware  that  the  fact  that  a  thing  has 
been  abused,  even  horribly,  or  that  it  is  liable  to  be 
abused,  is  no  satisfactory  argument  against  a  legiti- 
mate use.  But  disciiDline  in  the  Church  is  not  a 
thing  that  may  be  abused,  as  all  good  things  may 
be;  its  flagrant  abuse  is  inevitable  in  the  present 
state  of  human  nature. 

The  history  of  the  long-drawn-out  and  bitter  fight 
between  science  and  theology  ought  to  have  taught 
us  a  few  things  by  this  time.  It  ought  to  have 
made  plain  the  relation  between  theology  and 
Christianity  long  ago.  The  attitude  of  the  Church 
in  the  past  towards  scientific  investigation  and  ad- 
vance has  been  very  unfortunate.  It  is  true  that 
the  Church  has  often  been  greatly  provoked  by  its 
enemies  who  have  frequently  attempted  to  overturn 
Christianity  itself  with  the  new  scientific  ideas.  But 
through  all  these  years  has  not  the  Church  fought 
a  losing  battle  ?  Any  business  method  which  had 
been  found  as  disastrous  to  the  financial  world  as 
heresy  trials  have  been  found  to  be  to  the  Church 
would  be  abolished  at  once  by  the  unanimous  voice 
of  business  men  everywhere. 

The  heliocentric  theory  of  the  planetary  system 
seriously  disturbed  the  Church  at  one  time;  and 
was  supposed  to  be  subversive  of  Christianity.  The 
pei'secution  of  Galileo  is  too  familiar  to  more  than 
mention.  Even  Luther,  Calvin  and  Wesley  opposed 
the  new  science.  Then  came  the  law  of  gravitation 
which  seemed  at  first  to  dethrone  God  Himself. 
Many  bitter  battles  were  fought  over  these  two 
ideas  ;  but  finally  the  Church  came  to  accept  the 


148    Discreditable  Situation  within  the  Church 

new  astronomy.  No  Christian  "would  now  return 
to  the  Ptolemaic  theory  of  the  universe.  Theology 
has  been  greatly  enriched  and  ennobled  by  the 
grander  and  nobler  conception  of  nature  and 
nature's  God.  Then  came  the  antiquity  of  the 
earth  and  the  cosmos.  The  Church  had  fondly 
believed  that  the  earth  had  been  created  only  4004 
B.  c.  To  be  a  little  more  precise  in  the  matter  Dr. 
John  Lightfoot  was  able  to  determine  that  "this 
work  (creation)  took  place  and  man  was  created  by 
the  Trinity  on  the  twenty-third  of  October,  4004 
B.  c,  at  nine  o'clock  in  the  morning." '  But  all  this 
was  surrendered  and  the  Church  finally  accepted 
the  new  geology.  The  antiquity  of  man  disturbed 
the  Church  again ;  but  finally  it  accepted  the  new 
chronology.  And  the  Bible  remained  as  precious 
as  ever.  Then  evolution  disturbed  the  Church  ;  and 
now  it  is  higher  criticism.  Dr.  Andrew  D.  White's 
"  History  of  the  Warfare  Between  Science  and  The- 
ology "  tells  the  whole  story.  Throughout  all  these 
years  has  not  the  Church  been  under  the  constant 
necessity  of  accepting  finally  the  new  science,  re- 
vising its  theology  and  then  revising  its  interpre- 
tation of  the  Bible  to  fit  the  changed  theology  ? 
Heresy  trials  throughout  these  years  served  very 
largely  to  retard  the  growth  of  the  Church  and  to 
alienate  from  it  many  of  the  intelligent  outside 
world.  It  seems  that  the  Church  would  learn 
some  dav  to  stand  still  and  see  the  salvation  of  the 
Lord. 

*  "  "Warfare  Between  Soienoe  and  Theology,"  Andrew  D.  "White, 
Vol.  I,  p,  256. 


The  Abuse  of  Ecclesiastical  Authority     149 

Anybody  familiar  with  the  history  knows  how 
easily  heresy  trials  become  persecutions.  Is  not  the 
spirit  of  heresy  hunting  a  spirit  of  persecution  and 
inherently  so?  Some  people  seem  to  think  that 
persecution  is  absent  unless  heretics  are  pursued  with 
fire  and  sword ;  since  these  have  ceased  it  is  sup- 
posed that  persecution  has  ceased.  But  not  neces- 
sarily so.  The  form  of  penalty  has  been  changed, 
but  does  not  the  spu-it  live  ?  The  spirit  determines 
its  character. 

And  the  traditional  attitude  towards  heresy  leads 
to  laxity  of  morals.  "  Hatred  of  heresy,"  says 
Philip  Schaff ,  "  and  laxity  of  morals,  zeal  for  purity 
of  doctrine  and  indifference  to  purity  of  life,  which 
ought  to  exclude  each  other,  do  really  often  stand  in 
union.  Think  of  the  history  of  Pharisaism  at  the 
time  of  Christ,  of  orthodox  Lutheranism  in  its  oppo- 
sition to  Spener  and  the  Pietistic  movement,  and  of 
prelatical  Anglicanism  in  its  conflict  with  Methodism 
and  the  evangelical  party.  Even  in  the  Johannean 
age  this  was  the  case  in  the  church  of  Ephesus, 
which  prefigured  in  this  respect  both  the  light  and 
shade  of  the  later  Eastern  Church."  ' 

The  history  of  heresy  trials  abounds  in  unfortu- 
nate situations  for  the  best  men.  We  are  opposed  to 
heresy  trials  for  the  same  reason  that  we  oppose  cap- 
ital punishment.  In  the  case  of  capital  punishment 
somebody  must  inflict  the  death  penalty,  somebody 
must  execute  the  court's  orders  ;  and  it  degrades  the 
man  who  must  do  it.  That  reason  alone  is  sufficient 
to  abolish  capital  punishment.     Is  not  the  same  tend- 

'  "  History  of  the  Chriatian  Church,"  Vol.  Ill,  pp.  356-357. 


150    Discreditable  Situation  within  the  Church 

ency  seen  in  a  heresy  trial  ?  Somebody  must  prose- 
cute ;  if  nobody  volunteers  somebody  must  be  ap- 
pointed. Does  it  not  injure  the  man  who  willingly 
or  unwillingly  does  it  ?  Does  it  not  cultivate  a 
spirit  that  is  utterly  inimical  to  Chiistianity  ?  If 
the  history  of  the  Church  teaches  anything  on  earth 
it  teaches  that  it  is  unsafe  to  trust  the  Church  with 
the  power  of  the  sword  in  such  matters. 

Heresy  trials  invite  the  activities  of  those  whose 
zeal  exceeds  their  judgment  and  charity.  It  is  no 
justification  of  the  practice  to  say  that  it  is  done 
conscientiously.  The  system  which  provides  for  it 
puts  into  men's  consciences  what  ought  not  to  be 
there.  And  a  heresy  trial  presents  only  the  relation 
of  force  to  weakness,  the  majority  to  the  minority, 
and  has  nothing  to  do  with  right  or  wrong,  truth  or 
error.  The  size  of  a  thing  carries  no  moral  quality. 
What  is  heterodoxy  at  one  time  becomes  orthodoxy 
at  another.  No  heresies  were  ever  greater  than 
those  of  Jesus  and  Paul ;  Christianity  was  a  heresy 
in  its  early  history.  The  Church  and  world  tried  to 
suppress  it  but  it  lived  on.  Luther  was  an  arch 
heretic.  The  right  of  heresy  trials  creates  artificial 
sins  ;  it  poisons  the  social  affections  and  creates  and 
cultivates  rankling  suspicions  which  destroy  the 
spirit  of  brotherhood. 

The  spirit  of  heresy  hunting  misguides  the  affec- 
tions of  good  men,  leading  them  to  hate  the  most 
lovable  and  to  love  the  most  hateful.  The  Reform- 
ers are  a  good  example.  Luther  refused  the  hand  of 
fellowship  to  Zwingli  because  of  an  insignificant  dif- 
ference in  theology.     Zwingli  was  one  of  the  noblest 


The  Abuse  of  Ecclesiastical  Authority     151 

of  the  Reformers,  but  Luther  under  no  conditions 
would  have  tolerated  him  in  Wittenberg.  He 
favoured  banishing  heretics.  Calvin,  if  not  respon- 
sible for  it,  certainly  sought  the  death  of  Servetus  ; 
and  Melanchthon,  the  mildest  of  the  Reformers,  in  a 
letter  to  Calvin,  expressly  sanctioned  that  death. 
Calvinists  and  Lutherans  mutually  hated  each  other. 
So  blinded  were  the  Reformers  that  they  hated  the 
most  lovable  and  loved  the  most  hateful.  And  the 
spirit  of  intolerance  works  the  same  character  of  re- 
sults to-day  ;  if  in  a  less  degree,  it  is  due  to  the  in- 
fluence of  an  age  which  makes  impossible  former  ex- 
tremes. 

Laymen  have  a  place  in  the  ecclesiastical  judica- 
tories of  many  denominations.  They  may  even  out- 
number ministers ;  especially  is  this  true  in  churches 
that  are  congregational.  Many  of  these  laymen  are 
business  men  with  little  or  no  education  ;  some  are 
professional  men  Avhose  studies  have  been  directed  to 
law  and  medicine.  They  are  certainly  incompetent 
to  sit  as  judges  in  a  case  for  heresy  where  intricate 
points  of  theology  are  involved.  They  have  no 
training  in  theology.  Such  men  must  be  guided  en- 
tirely by  what  the  more  influential  ministers  say. 
And  only  few  ministers  are  really  qualified  to  act  as 
a  judge  in  a  case  of  heresy.  No  man  can  have  the 
sympathy  required  for  so  difiicult  a  task  unless  he  by 
actual  experience  has  learned  how  difiicult  it  is  to 
know  the  truth ;  ministers  w^ho  have  learned  by 
rote  what  they  have  been  taught  probably  from 
youth  are  disqualified. 

Heresy  trials  never  did  any  good.     Arius  was  con- 


152    Discreditable  Situation  within  the  Church 

demned  and  expelled  ;  he  soon  had  a  great  following. 
If  he  had  been  answered  and  let  alone — and  is  not 
that  the  Christian  method  of  dealing  with  heretics  ? 
— he  would  probably  be  unknown  to-day.  Heresy 
trials  always  scatter  the  objectionable  doctrine. 
Some  years  ago  Dr.  Briggs  was  put  on  trial.  Hun- 
dreds of  us  who  knew  nothing  of  him  or  his  doc- 
trinal position  immediately  bought  every  one  of  his 
books  and  read  them.  The  Church  now  recognizes 
the  serious  blunders  so  often  made  in  the  past  in 
heresy  trials.  Think  of  poor  Albert  Barnes  on  trial 
for  heresy  !  And  David  Swing  !  No  church  would 
put  such  men  on  trial  now.  Many  have  suffered 
who  were  not  actually  put  on  trial.  Many  have 
been  tried  that  no  church  would  try  to-day.  Think 
of  the  heresy  trials  of  the  past  that  are  now  univer- 
sally regarded  as  blunders  ;  to-morrow  the  church 
would  regard  as  blunders  most  of  the  trials  it  would 
enact  to-day,  as  to-day  it  regards  most  of  those  of 
yesterday.  Heresy  trials  never  silenced  anybody  and 
never  will.  Has  not  that  spirit  cast  out  or  other- 
wise discredited  many  of  the  noblest  servants  God 
ever  had  ?  Was  it  not  the  same  spirit  that  crucified 
Jesus  Christ  ?  Jerome,  Wyclif,  Tyndale,  Huss, 
Luther,  Calvin,  Bunyan  and  Wesley  all  suffered. 
Almost  every  great  religious  teacher  and  reformer 
has  suffered  through  the  charge  of  heresy  ;  one  age 
persecutes  and  humiliates  its  most  worthy  and  the 
next  age  honours  them.  It  is  time  to  stop  it.  If  a 
minister  comes  to  teach  heresy  let  him  be  answered ; 
if  that  cannot  be  done  let  him  alone.  Gamaliel's 
advice  is  good  in  all  such  cases. 


The  Abuse  of  Ecclesiastical  Authority     1 53 

Adoniram  Judson/  a  Congregational  minister,  in 
1812,  was  sent  out  as  a  missionary  to  the  East  by 
the  American  Boai'd  of  Commissioners  for  Foreign 
Missions,  This  Board  was  organized  and  supported 
exclusively  by  denominations  which  practiced  infant 
baptism  and  sprinkling.  On  his  way  to  India  he 
restudied  the  questions  of  infant  baptism  and  the 
mode  of  baptism.  Soon  after  landing  he  was  led  to 
change  his  views  on  these  subjects  and  to  embrace 
the  Baptist  position.  This  change  disqualified  him 
in  that  day  for  service  as  a  Congregational  minister 
and  under  a  missionary  board  supported  exclusively 
by  those  who  practiced  infant  baptism  and  sprinkling. 

We  know  nothing  in  all  the  history  of  missions 
more  pathetic  than  the  sufferings  of  this  man  of  God 
and  his  noble  wife  for  this  honest  change  of  opinion  ; 
a  change  that  in  no  way  involved  moral  lapse,  or  in- 
terfered with  his  ability  to  serve  God.  That  which 
makes  it  so  exceedingly  pathetic  is  that  his  suffer- 
ings were  so  unnecessary  ;  and  had  the  spirit  of  Jesus 
Christ  prevailed  they  would  have  been  impossible. 
God  was  surely  not  honoured  by  a  situation  that 
created  such  embarrassments.  Judson  immediately 
joined  the  Baptists.  He  knew  what  would  follow  if 
he  did  not  deliberately  leave  his  church.  Lea\'ing 
it  was  the  most  painful  experience  of  his  life  to  that 
day.  In  contemplation  of  the  change  he  said,  "  Must 
I,  then,  forsake  my  parents,  the  church  with  which 
I  stand  connected,  the  society  under  whose  patronage 
I  have  come  out,  the  companions  of  my  missionary 
undertaking  ?    Must  I  forfeit  the  good  opinion  of  all 

'  "The  Life  of  Adoniram  Judaon,"  Edward  Judson,  pp.  36-75. 


154    Discreditable  Situation  within  the  Church 

my  friends  in  my  native  land,  occasioning  grief  to 
some,  and  provoldng  others  to  anger,  and  be  re- 
garded henceforth,  by  all  my  former  dear  acquamt- 
ances,  as  a  weak,  despicable  Baptist  ?  "  '  His  motives 
were  immediately  impugned  and  the  incident  pro- 
voked no  little  irritation.  Further  trouble  was  saved 
by  his  action  in  joining  the  Baptists,  But  why  might 
he  not  have  remained  where  he  was  ?  Is  there  any- 
thing in  the  New  Testament  or  in  the  Christianity 
of  Jesus  Christ  that  would  have  forbidden  it  ?  No 
Congregational  missionary  ever  rendered  a  nobler 
service  to  the  cause  of  Christ.  If  Jesus  could  use  him 
why  could  not  the  Congregational  churches  ?  Such 
doctrinal  questions  as  were  involved  cannot  be  set- 
tled ;  the  most  scholarly  and  Christlike  differ  con- 
cerning them.  But  all  agree  that  such  things  belong 
to  the  non-essentials  of  Christianity.  Had  Judson 
not  withdrawn  from  the  church  doubtless  the  Con- 
gregationalists  would  have  felt  themselves  called  on 
at  once  to  discipline  him  for  his  want  of  orthodoxy. 
The  American  Board  would  have  decUned  to  support 
him. 

Now,  have  certain  churches  a  right  to  discipline  a 
minister,  loyal  to  Jesus  Christ,  because  he  happens 
to  conclude  that  infants  need  not  be  baptized  and 
that  adults  ought  to  be  immersed  ?  If  any  church 
has  such  authority  where  did  it  get  it  ?  Has  one 
church  any  more  authority  to  discipline  in  such  mat- 
ters than  another  ?  Has  God  authorized  certain 
churches  to  discipline  ministers  who  do  not  believe  in 
irifant  baptism  and  sprinkling  ;  and  then  has  He  au- 
*  "Memoir  of  Rev.  Dr.  Judson,"  Francis  Way  land,  Vol.  I,  p.  102. 


The  Abuse  of  Ecclesiastical  Authority     i  ^^ 

thorized  other  churches  to  discipline  those  who  hap- 
pen to  conclude  that  these  things  are  Scriptural  ? 
This  case  is  used  as  an  example  of  what  is  involved 
in  the  supposed  right  to  enforce  a  system  of  non-es- 
sential theology.  "What  has  been  said  of  these 
two  doctrines  may  be  said  of  every  doctrine 
concerning  the  non-essentials  in  the  whole  system 
of  theology.  The  churches  contradict  each  other 
freely  in  their  doctrines ;  has  each  church 
divine  authority  to  enforce  its  system  of  non-essen- 
tials? Shall  we  believe  that  God  set  certain 
churches  to  guard  certain  doctrines  and  authorizes 
them  to  exercise  discipline  on  those  who  will  not  or 
cannot  accept  them  ;  and  that  the  same  God  then  set 
other  churches  to  guard  certain  contradictory  doc- 
trines and  gave  them  equal  authority  to  discipline  ? 
Or  shall  we  believe  that  God  has  nothing  to  do  with 
such  discipline  ?  The  practice  cannot  be  maintained 
without  involving  all  these  absurdities. 

The  Church  has  unnecessarily  burdened  herself, 
it  seems  to  us,  with  an  erroneous  idea  of  her  respon- 
sibilities for  the  teachings  of  her  ministers.  Every 
man  is  responsible  for  his  own  teaching.  If  some- 
body had  said  otherwise  to  the  apostle  Paul  he 
would  have  replied,  "  Who  art  thou  that  judgest 
the  servant  of  another  ?  to  his  own  Lord  he  standeth  or 
falleth." '  Moody  felt  this  responsibility  so  much 
that  he  would  not  allow  Frances  E.  Willard  to  work 
with  him  in  his  evangelistic  meetings  if  she  persisted 
in  occupying  a  temperance  platform  with  Unita- 
rians.    They  separated  on  this  account. 

'  Rom.  xiv.  4. 


156    Discreditable  Situation  within  the  Church 

This  sense  of  responsibility  stands  in  the  way  of 
the  unity  of  Protestantism,  and  unless  a  saner  idea 
possesses  the  Church  Christian  unity  will  never  be 
possible.  If  men  feel  their  responsibility  for  the 
teachings  of  others  whom  they  associate  and  affiliate 
with,  the  narrower  those  associations  and  affiliations 
the  less  the  responsibilities  and  therefore  the  better. 
Such  a  conception  is  narrowing  and  belittling.  Fol- 
lowed to  its  logical  conclusions  it  would  abolish  all 
associations  and  affiliations.  The  Church's  only  re- 
sponsibility in  the  matter  consists  in  seeing  that  her 
ministers  are  loyal  to  Jesus  Christ ;  and  that  involves 
none  of  the  non-essentials  in  theology. 

It  may  be  asked  how  we  are  to  maintain  an  author- 
ity of  administration  and  direction,  such  as  has  been 
insisted  on  previously,  without  the  power  to  disci- 
pline any  who  refuse  to  submit  to  its  requirements. 
In  answering  this  question  it  would  be  well  to  re- 
member that  unity  is  impossible  until  Protestantism 
becomes  supremely  loyal  to  Jesus  Christ.  And  let  it 
be  remembered  that  with  all  our  present  discipline 
we  have  not  reached  the  ideal ;  we  can  never  hope 
to  reach  it  here.  But  the  moral  authority  of  a  unified 
Church  will  be  found  sufficient  to  control  the  disloyal 
as  well  as  it  can  ever  be  done  in  an  institution 
afflicted  with  the  frailties  of  human  nature.  Public 
opinion  in  the  state  has  always  accomplished  what 
law  could  not  do  ;  and  the  moral  authority  of  a 
unified  Church  will  be  found  to  be  a  far  more  potent 
influence  than  discipline  has  ever  been. 

It  is  utterly  useless  to  talk  about  a  union  of  Prot- 
estantism that  proposes  to  corral  her  churches  and 


The  Abuse  of  Ecclesiastical  Authority     1 57 

ministers  in  a  common  fold  and  to  force  men  to  do 
what  they  do  not  want  to  do.  The  force  that  binds 
the  Chm'ch  together  and  sends  men  and  ministers 
forth  to  a  common  service  must  be  internal  and  not 
external.  Unless  it  can  be  bound  together  by  an 
internal  force  Protestantism  can  never  be  unified. 
Despotism  may  have  been  possible  in  the  Church  in 
a  despotic  age,  but  not  in  this  increasingly  demo- 
cratic age  of  ours. 

7.    Discipline  ix  the  Apostolic  Chuech 

It  cannot  be  questioned  that  the  Apostolic  Church, 
in  certain  cases  at  least,  exercised  a  very  rigid  disci- 
pline. Paul  delivered  H>'menaBus  and  Alexander  to 
Satan  that  they  might  learn  not  to  blaspheme.' 
On  one  occasion  he  directed  the  Church  at  Corinth, 
in  a  case  which  he  had  been  able  to  decide  in  his 
absence,  to  deliver  a  certain  man  to  Satan  for  the 
destruction  of  the  flesh.-  Just  what  that  means 
the  Church  does  not  know ;  it  is  supposed  to  include 
excommunication.  Paul  visited  blindness  on  Ely- 
mas,  the  sorcerer.'  Ananias  and  Sap])hira  were 
struck  dead  for  lying.^  Certain  apostolic  directions 
and  exhortations  are  supposed  to  indicate  that 
wrong-doers  were  regularly  punished  in  the  early 
Church. 

It  seems  to  us  altogether  unsatisfactory  to  deduce 
from  these  facts  an}"  warrant  for  our  modern  church 
discipline.  The  Apostolic  Church  was  unique  in 
many  respects.     Luke  tells  us  that  "  by  the  hands  of 

'  1  Tim.  i.  20.  » 1  Cor.  v.  4-5.  'Acta  xiii.  8-11. 

*Acta  V.  1-11. 


158    Discreditable  Situation  within  the  Church 

the  apostles  were  many  signs  and  wonders  wrought 
among  the  people."  '  Also,  "  God  wrought  special 
miracles  by  the  hands  of  Paul."  ^  The  apostles 
themselves  were  inspired  men;  and  it  must  be  re- 
membered that  in  some  important  sense  they  had  no 
successors ;  that  they  did  many  things  which  nobody 
since  has  had  authority  or  power  to  do.  Their  dis- 
cipline was  closely  related  to  their  power  of  wonder 
working;  in  fact  wonder  working  was  an  integral 
part  of  it.  Whatever  purpose  such  things  in  the 
hands  of  inspired  men  may  have  served  in  the  early 
Church,  they  passed  with  the  apostles.  Discipline 
was  then  directed  by  men  whose  knowledge  enabled 
them  to  decide  the  merits  of  a  case  even  in  their 
absence. 

We  dare  not  attempt  what  the  apostles  did.  And 
nobody  proposes  that  we  shall.  If  the  apostles  are 
to  have  any  influence  whatever  in  determining  our 
system  of  discipline— and  they  certainly  should 
have — we  must  do  one  of  two  things  :  either  we  must 
adopt  the  apostolic  system  as  a  whole,  or  with  read- 
justments and  adaptations  such  as  our  day  seems  to 
require.  Adoption  of  the  apostolic  system  with 
adaptations  is  all  anybody  asks.  Ko  Protestant 
Church  pretends  to  deliver  to  Satan.  Church-mem- 
bers are  not  struck  dead  for  lying.  The  difference 
then  between  the  position  we  take  and  that  of  those 
who  insist  on  the  wisdom  and  authority  of  modern 
church  discipline  is  a  question  only  of  the  limits  of 
adaptation  required.  The  apostles  practiced  a  personal 
and  private  discipline,  they  gave  personal  warnings, 

'  Acta  V.  12.  '  Acts  xLs.  11. 


The  Abuse  of  Ecclesiastical  Authority     1 59 

admonitions  and  pastoral  attentions.  These  cannot 
be  dispensed  with.  But  if  they  practiced  excommu- 
nication the  Church  of  to-day  has  as  much  authority  to 
discontinue  that  as  it  has  to  cease  delivering  to  Satan. 
And  so  with  other  features  of  their  discipline. 

If  the  Power  of  the  Keys  gives  to  the  Church  the 
right  of  legislation,  oversight  and  direction  accord- 
ing to  the  needs  of  the  Church,  even  including  the 
right  and  power  of  the  most  vigorous  discipline,  it 
also  authorizes  the  Church  to  discontinue  a  thing 
which  has  been  found  to  be  unwise  in  practice, 
whether  the  apostles  practiced  it  or  not.  The  Church 
is  not  bound  by  any  divine  legislation  to  continue  to 
carry  a  millstone  about  its  neck  because  the  millstone 
rendered  either  some  real  or  imaginary  service  to 
some  previous  age. 

The  case,  however,  presents  no  difficulty  even  if  it 
were  possible  to  establish  the  fact  that  the  apostles 
expected  the  Church  in  all  succeeding  ages  to  punish 
the  unworthy  among  its  membership.  It  would  not 
necessarily  follow  that  Jesus  intended  such  to  be  the 
case.  The  apostles  were  inspired  men,  but  inspira- 
tion did  not  make  them  infallible  in  every  detail. 
They  misunderstood  Jesus  in  other  matters ;  they 
might  have  misunderstood  Him  here.  It  is  clear  that 
they  did  not  always  agree  among  themselves ;  they 
differed  in  their  judgments  often.  Paul  claims  to 
have  known  only  in  part  and  to  have  prophesied 
only  in  part.  He  confidently  expected  Jesus  to  re- 
turn during  his  generation,  but  in  this  he  was  mis- 
taken. The  other  apostles  aU  shared  the  same  er- 
roneous opinion. 


l6o    Discreditable  Situation  within  the  Church 

Jesus'  disciples  never  completely  understood  Him 
while  He  was  with  them.  They  fully  expected  Him 
to  establish  a  temporal  kingdom  where  they  might 
have  honours ;  and  they  quarrelled  over  these  things 
even  in  His  presence.  There  is  no  evidence  that  by 
some  form  of  magic  they  suddenly  came  to  a  full 
understanding  of  all  His  teachings  soon  after  His 
resurrection.  The  Spirit  that  guided  them  into  all 
the  truth  did  not  bring  them  the  whole  truth  at 
once.  Revelation  is  necessarily  gradual  and  pro- 
gressive. Indeed  that  Spirit  is  still  guiding  the 
Church.  The  apostles  did  suddenly  regain  their 
faith,  and  with  a  new  and  deeper  consecration  took 
up  the  task  of  proclaiming  the  Gospel.  But  just 
before  His  departure  Jesus  gave  the  disciples  a  com- 
mission which  extended  the  gospel  privileges  to  the 
gentile  world.  They  were  distinctly  told  to  "make 
disciples  of  all  the  nations  " — the  Gentiles.  But  ten 
years  passed  before  any  apostle  seemed  to  under- 
stand this  commandment.  Peter  would  then  preach 
to  a  Gentile  only  after  a  miracle  thrice  repeated. 
And  the  other  apostles  so  far  misunderstood  the 
commission  that  a  council  was  convened  at  Jerusalem 
to  consider  this  radical  departure  from  their  estab- 
lished custom.  It  was  a  question  with  them  as  to 
whether  such  could  be  tolerated ;  there  was  doubt 
enough  among  the  apostles  concerning  the  wisdom 
of  Peter's  action  to  necessitate  a  conference  on  the 
subject. 

Jesus  taught  us  how  to  use  the  Old  Testament, 
Sometimes  He  found  in  it  a  deeper  meaning  than  the 
literal,  as  in  the  case  of  the  sixth  and  seventh  com- 


The  Abuse  of  Ecclesiastical  Authority     l6i 

inandments.  "  An  eye  for  an  eye,  and  a  tooth  for  a 
tooth,"  which  expresses  the  temper  of  the  law: 
"Thou  shalt  love  thy  neighbour  and  hate  thine 
enemy,"  ^  He  reversed.  He  found  fault  with  the 
Mosaic  legislation  concerning  divorce  and  saw  in  it 
only  a  temporary  concession  to  an  unethical  age,  and 
without  authority  for  His  day.  But  deeper  yet  He 
found  in  the  Old  Testament  the  ideal  law  for  husband 
and  wife.  He  repudiated  much  of  the  letter  but  held 
to  its  fundamental  spirit. 

The  Old  Testament  was  inspired  and  the  same 
principles  applied  to  its  understanding  hold  good  for 
an  inspired  New  Testament.  The  standard  for  the 
Church  to-day  is  not  the  letter  of  the  Bible,  but  the 
spirit  of  Jesus  Christ  as  revealed  to  us  in  the  Bible, 
and  more  fully  in  the  New  Testament.  Any  other 
standard  would  put  us  back  into  the  legalism  from 
which  Jesus  delivered  us. 

To  many  who  have  been  trained  to  think  that  dis- 
cipline in  both  morals  and  doctrine  was  of  divine 
authority  and  therefore  wise,  the  criticisms  and  sug- 
gestions of  this  chapter  will  doubtless  appear  im- 
practicable and  absurd.  But  it  ought  to  be  remem- 
bered that  the  most  impracticable  and  absurd  thing 
ever  projected  on  the  globe,  in  popular  estimation, 
was  the  Christianity  of  Jesus  Christ.  Plis  own  people 
crucified  Him  because  of  that  fact.  After  nineteen 
hundred  years  of  the  growth  and  influence  of  the 
Church  and  kingdom  we  cannot  yet  receive  much  of 
the  teachings  of  Jesus  until  we  have  interpreted 
them  to  mean  what  we  think  they  ought  to  mean. 

»  Matt.  V.  38-39,  43-44. 


l62    Discreditable  Situation  within  the  Church 

The  beatitudes,  forgiveness  seventy  times  seven,  and 
loving  one's  enemies  are  examples.  The  history  of 
the  Christian  civilization  has  been  the  vindication  of 
the  sup})osedly  impracticable  and  absurd. 


THE  CONTINUED  DECLINE  OF  CANDIDATES 
FOE  THE  MINISTEY 

1.    The  Situation  Growing  Critical 

THE  present  condition  of  the  Church  is 
critical  and  it  is  useless  to  deny  it.  The 
Church  has  seemed  decadent,  perhaps,  to 
every  generation ;  doubtless  in  every  age  it  has  had 
its  abuses  which  needed  to  be  corrected.  To 
many  people  there  seems  to  be  unusual  cause  for 
alarm  over  the  present  situation.  The  very  existence 
of  the  Church  seems  to  be  threatened.  The  Church, 
we  are  told,  and  rightly  so,  cannot  be  maintained 
without  ministers ;  and  the  number  of  young  men 
offering  themselves  for  this  time-honoured  service  is 
on  the  decline.  The  decline  has  now  continued  for 
years  and  has  become  chronic.  It  is  true  that  within 
the  last  year  or  two  a  slight  increase  of  students  has 
been  noticed,  but  the  increase  has  been  among  those 
without  a  college  education.  A  slight  increase  of 
those  less  prepared  for  the  work  affords  little  ground 
for  rejoicing  and  by  no  means  indicates  that  the  tide 
is  turned. 

As  mentioned  elsewhere  the  Presbyterian  Church, 
North,  in  1911,  had  ,2,167  vacant  churches  out  of 
a   total   of  10,051.     Of  the  6,000  Congregational 

163 


164     Discreditable  Situation  within  the  Church 

churches,  1,000  are  vacant.  Almost  every  denomina- 
tion is  handicapped  because  of  the  lack  of  ministers. 
"  One  denominational  secretary  who  reported  to  the 
statistician  1,887  ministers  and  3,725  churches,  stated 
in  their  official  organ  that  they  had  only  1,400 
charges,  and  that  596  of  their  preachers  are  local  and 
are  not  preaching,  or  are  preaching  at  their  own  ex- 
pense. Another  progressive  denomination  faces  the 
problem  plainly,  and  says  that  it  has  only  5,565 
preachers  to  supply  their  10,940  churches.  It  adds 
that  during  the  five  years  (1906-1911)  they  sustained 
a  net  loss  of  1,043  preachers,  405  being  lost  in  1911. 
From  their  colleges  they  can  expect  a  supply  of  only 
175  ministers  annually."  * 

It  should  be  remembered  that  the  decline  of  can- 
didates for  the  ministry  has  gone  steadily  forward 
notwithstanding  the  Student  Volunteer  campaign 
which  has  been  waged  for  a  quarter  of  a  century. 
"While  this  campaign  has  sought  volunteers  for 
foreign  missions  it  has  brought  very  many  into  the 
regular  ministry  at  home.  Mr.  Mott  says  the 
movement  has  sent  a  larger  number  into  the  regular 
ministry  than  into  the  foreign  field. 

According  to  government  reports  the  increase  of 
students  in  the  United  States  for  a  period  of  forty 
years  (1870-1910)  has  been  as  follows :  theological 
students  for  all  denominations  two  hundred  and 
thirty-eight  per  cent. ;  medical  students  two  hundred 
and  forty-five  per  cent.,  notwithstanding  a  decrease 
of  twenty  per  cent,  since  1903  ;  law  students  ten 

'  "  A  Living  Wa^e  for  Pastors— How  to  Get  It,"  F.  M.  Barton, 
The  Expositor  and  Current  Anecdotes,  May,  1912. 


Continued  Decline  of  Ministerial  Candidates  165 

hundred  and  eighty-three  per  cent. ;  and  dental 
students  twenty-four  hundred  and  five  per  cent. 
These  figures  indicate  the  disproportion  of  increase 
of  these  professions.  And  1911  records  an  actual 
decrease  of  one  hundred  and  seventy-eight  in  the 
number  of  theological  students  from  the  year  pre- 
ceding. 

To  add  to  this  embarrassment  strong  men  are 
abandoning  the  work.  The  same  influences  that 
keep  young  men  from  entering  the  ministry  drive 
older  men  out  of  it.  Strong  men,  in  larger  numbers 
than  ever  before,  are  abandoning  the  ministrv  and 
entering  business  and  the  professions.  When  one  de- 
nomination loses  1,043  ministers  in  five  years  it  be- 
comes serious.  These  two  conditions  if  they  continue 
to  increase  threaten  a  serious  situation  within  the 
Church  everywhere.  And  our  personal  conferences 
with  ministers  lead  us  to  believe  that  the  number 
now  seriously  considering  the  question  of  leaving  the 
ministry  is  far  greater  than  is  generally  supposed. 
"  It  is  true  of  all,  excepting  one  denomination,"  says 
F.  M.  Barton,  "  that  the  increase  in  the  number  of 
ministers  does  not  equal  the  loss  by  resignation,  re- 
tirement and  death."  ' 

Many  causes  have  been  suggested  accounting  for 
this  decline.  John  R.  Mott  has  written  one  of  the 
most  helpful  volumes  on  the  subject.^  In  their  order 
he  names  what  he  considers  the  four  most  prominent 
causes  :    The  lack  of  proper  effort  to  bring  young 

'  "A   Living   Wage  for   Pastors,"  The  Expositor  and  Current 
Anecdotes,  May,  1912. 

«  "  The  Future  Leadership  of  the  Church,"  Johu  R,  Mott. 


l66    Discreditable  Situation  within  the  Church 

men  into  the  ministry ;  the  secular  and  utilitarian 
spirit  of  the  age  ;  competition  of  other  lines  of  serv- 
ice;  and  the  fact  that  in  preparatory  schools  the 
young  men  choose  largely  the  scientiiic  courses  which 
unlit  them  from  taking  the  regular  theological 
courses.  Other  causes  he  mentions  are  a  want  of 
certitude  in  the  faith  of  young  men  ;  want  of  liberty 
of  expression  ;  the  high  conception  of  the  moral  re- 
quirements of  ministers  ;  a  want  of  adequate  scope  in 
the  ministry  for  strong  young  men ;  and  an  inade- 
quate financial  support.  Still  other  causes  have  been 
mentioned  by  others :  such  as  the  disappearance  of  the 
family  altar  ;  the  absence  of  children  and  youth  from 
the  regular  services  ;  the  shrinkage  of  the  class  from 
which  ministers  come;  and  the  higher  criticism. 
There  may  be  something  in  all  of  these  things  ;  but  we 
address  ourselves  only  to  those  things  which  we  re- 
gard as  the  more  powerful  causes  and  they  include 
one  thing  not  previously  mentioned. 

We  will  do  well  in  the  beginnmg  of  our  inquiry 
as  to  the  causes  of  a  decline  in  ministerial  candidates 
to  bear  in  mind  that  the  ministry  has  always  been 
recruited  chiefly  from  the  church  in  the  country  and 
small  towns — from  among  the  middle  classes.  There- 
fore whatever  the  causes  assigned  for  the  decline, 
they  must  be  causes  that  operate  in  the  country  and 
small  towns.  A  failure  to  make  this  observation  viti- 
ates some  things  that  have  been  said  on  the  subject. 

2,    The  Humiliating  Treatment  of  Ministers 

A  tremendously  important  factor  in  the  decline  of 

candidates  for  the  ministry  is  found  in  the  most  un- 


Continued  Decline  of  Ministerial  Candidates  167 

reasonable   and   humiliating  manner  in  which  the 
average  minister  is  treated.    This  hmniliation  abounds 
chiefly  in  the  country  and  small  towns,  but  it  is  not 
confined  to  these  places.     It  begins  when  a  minister 
begins   candidating  for  a  church.     Candidating  is 
necessary  in  the  great  majority  of  our  churches. 
Ministers  are  trotted  out  like  so  many  horses  at  a 
show,  four  or  five  in  succession.     Each  must  preach 
his  trial  sermon.     In  so  doing  he  is  not  usually  try- 
ing  to  save  souls  or  to  edify  believers.     Each  is  try- 
ing to  show  the  people  how  big  he  is,  how  much 
bigger  than  the  other  aspirants,  and  to  persuade  the 
church  to  engage  him  instead.     On  such  occasions 
the  people  do  not  come  to  hear  the  Gospel  preached 
but  "  to  size  up  "  the  preacher ;  to  see  how  many 
blunders  they  can  detect  in  a  half  hour  ;  to  see  how 
often  they  can  puncture  him  with  their  criticisms. 
The  people  are  particularly  anxious  to  know  if  the 
prospective  pastor  has  what  they  term  a  good  voice  ; 
if  he  wears  a  black  or  a  white  tie  in  the  pulpit ;  if 
his  gestures  are  properly  graceful ;  if  he  squints  an 
eye  ;  or  wears  a  long  tailed  coat ;  and  the  number  of 
gray  hairs  in  his  head.     The  Almighty  has  always 
numbered   the  hairs  of  our  heads,  black  or  white ; 
but  the  modern  Church  now  does  it  if  they  are  white. 
God  is  rarely  honoured  m  such  services.     But  it  is  a 
part  of  the  system  and  the  average  minister  must 
submit  to  it  or  quit.     Only  strong  men  among  the 
larger  churches  escape  it.     But  the  trial  sermon  is 
no  test  of  a  minister's  ability  or  qualification.     It 
furnishes  just  such  an  occasion  as  plays  into  the 
hands  of  the  hypocrite  and  brazen  egotist  and  puts 


l68    Discreditable  Situation  within  the  Church 

the  man  of  God  at  a  most  serious  disadvantage.  A 
man  of  God  is  often  disgusted  with  the  whole  per- 
formance to  begin  with.  He  must  preach  without 
heaven's  blessings ;  and  he  is  not  accustomed  to  that. 
He  cannot  ask  God  to  bless  his  efforts  because  he 
knows  that  his  efforts  will  be  to  make  the  best  pos- 
sible show  of  himself.  If  he  should  really  pray  at 
all  it  would  be  that  God  would  excuse  him  for  the 
pious  fraud  he  was  about  to  perpetrate.  And  self- 
respecting  ministers  do  not  like  to  be  pitted  against 
their  brethren  in  such  an  unseemly  scramble.  It  is 
no  sufficient  justification  of  the  method  to  point  out 
that  some  happy  pastorates  have  been  formed  in  this 
way.     Accidents  do  happen  occasionally. 

Once  on  the  field  the  minister  finds  many  of  the 
demands  of  the  Church  to  be  unreasonable,  many  of 
them  to  be  foolish.  Too  much  good  time  is  required 
in  coddling  a  few  saints  and  in  herding  a  few  of  the 
"  faithful "  women.  The  modern  method  of  pastoral 
visitation  is  too  tame  for  a  vigorous  and  consecrated 
manhood,  and  is  generally  worse  than  waste.  Imagine 
the  apostle  Paul  making  such  visits.  Instead  of 
finding  a  band  of  faithful  men  and  women  ready  to 
assist,  the  pastor  in  serving  those  of  the  community 
who  need  it  most,  he  finds  that  he  is  expected  to 
spend  his  time  feeding  the  lambs  who  ought  to  have 
been  matured  sheep  more  than  a  quarter  of  a  century 
ago.  An  erroneous  standard  of  success  prevails 
almost  everywhere.  The  statistical  reports  must 
show  well.  It  is  big  congregations,  big  Sunday- 
schools  and  big  collections,  especially  big  collec- 
tions.    In  no  other  way  can  one  outdo  his  neighbour 


Continued  Decline  of  Ministerial  Candidates  169 

cimrcli  ill  their  "  holy  rivalry."  These  are  the  pin- 
nacles of  success.  The  pastor  who  cannot  accom- 
plish these  thmgs  must  give  place  to  one  who  can. 
What  the  people  want  is  a  "  pastor  that  can  draw  " 
rather  than  a  church  that  will  hold.  He  is  often 
called  to  help  pay  big  debts  incurred  in  rivalry. 
One  naturally  wonders  how  big  a  Sunday  morning 
audience,  and  how  many  dollars  on  the  collection 
plate  make  a  successful  pastor  and  preacher.  It  is 
superfluous  to  add  that  the  Bible  tests  are  different. 
In  the  complexity  of  modern  life,  with  our  di- 
visions in  the  Church,  the  average  pastor  is  expected 
to  do  the  work  of  a  half-dozen  men.  He  must  make 
as  many  visits  to  the  sick  room  as  any  doctor  in  the 
community ;  he  must  do  as  much  speaking  as  any 
lawyer,  for  he  must  have  one  hundred  new  sermons 
annually,  and  his  prayer-meeting  talks  and  extra  ad- 
dresses, except  among  the  weaker  churches ;  he 
must  write  as  much  as  any  editor  in  the  community  ; 
and  he  must  study  as  much  as  any  college  professor. 
When  all  this  is  done  his  work  is  only  begun.  Large 
business  and  executive  ability  are  required  nowa- 
days. The  amount  of  work  demanded  of  the  aver- 
age minister,  in  any  other  business,  would  be  divided 
among  a  half-dozen  men.  There  are  said  to  be  more 
nervous  breakdowns  among  ministers  to-day  than 
among  any  other  profession  in  this  country.  It  is 
because  the  Church  demands  the  impossible.  Some- 
body has  summarized  the  modern  requirements  of 
ministers  thus :  "  The  modern  Church  demands  that 
a  pastor  shall  have  the  devotion  of  a  lover ;  the 
cre<hility  of  a  child ;  the  meekness  of  a  lamb ;  the 


1  /o    Discreditable  Situation  within  the  Church 

tenderness  of  a  woman ;  the  patience  of  Job ;  the 
knowledge  of  Plato ;  the  wisdom  of  Solomon ;  the 
optimism  of  a  sophomore ;  the  ubiquity  of  the  wan- 
dering Jew ;  the  youth  of  Adonis ;  the  ability  to 
make  brick  without  straw ;  and  then  keep  his  grip 
packed." 

The  average  pastor  is  required  to  please  the  mass 
of  pleasure-loving  misers  and  preach  the  Gospel  if 
he  can,  but  he  must  give  no  offense  to  the  miserly. 
Pastors  are  sometimes  allowed  to  preach  on  certain 
subjects  once  a  year  provided  they  will  previously 
announce  it  and  thereby  allow  those  to  escape  the 
sermon  who  do  not  care  to  hear  it.  Temperance 
must  often  be  touched  lightly  because  valuable  men 
may  be  offended.  "The  exchequer  is  the  solar 
plexus  of  most  churches."  In  very  many  churches 
a  few  men  with  a  little  money  hold  the  key  to  the 
situation.  Often  they  are  not  even  members  of  the 
church,  only  members  of  the  congregation,  brothers- 
in-law  to  the  church.  Many  of  them  would  not 
have  religion  at  ninety  per  cent,  discount  and  on 
twelve  months'  time.  But  such  men  can  and  often 
do  dictate  the  policy  of  the  church  and  pastor ;  or 
they  see  to  it  that  he  moves  on.  There  is  a  padlock 
on  the  average  minister's  mouth,  though  many  of 
them  are  unconscious  of  it  and  would  deny  it.  One 
prominent  minister  has  said  that  the  modern  pulpit 
is  "a  coward's  castle."  There  is  cowardice  in  the 
ministry ;  but  there  is  many  times  more  in  the 
average  congregation. 

There  are  few  churches  that  will  stand  by  a  minister 
in  the  right  when  men  with  influence  and  money 


Continued  Decline  of  Ministerial  Candidates  171 

criticize  and  desert  him.  The  shameful  cowardice  of 
many  a  congregation  is  sufficient  to  bring  a  blush  of 
shame  to  Christian  cheeks.  The  minister  has  little 
liberty  in  preaching  to  many  that  are  rich.  Many 
do  not  propose  to  be  disturbed  in  their  ease  and 
luxury.  It  is  entirely  too  easy  to  withdraw  their 
support  and  thereby  to  force  a  change  in  pastors. 
The  minister  too  often  is  "  expected  to  be  simply  an 
aesthetic  accompaniment  to  an  idle  and  dilettante 
life."  "  For  the  tune  will  come  when  they  will  not 
endure  the  sound  doctrine ;  but,  having  itching  ears, 
will  heap  to  themselves  teachers  after  their  own 
lusts."  *  Such  churches  are  destitute  of  redemptive 
power  over  their  communities.  Many  a  pastor  has 
been  forced  to  move  because  he  antagonized  some 
form  of  sin ;  and  many  another  would  lose  his  posi- 
tion if  he  preached  the  message  that  burns  in  his 
heart.  We  ease  our  consciences  by  concluding  that 
perhaps  after  all  the  best  way  to  preach  the  truth  is 
as  the  cat  was  said  to  have  eaten  the  grindstone — by 
degrees.  So  we  preach  the  truth  in  homeopathic 
doses  and  provoke  no  opposition.  Not  all  rich  men 
are  such  as  we  have  described ;  thousands  of  them 
have  consecrated  themselves  and  all  they  have  to 
God,  but  too  many  have  not  done  so. 

Now,  it  is  impossible  to  run  the  church  without 
money.  It  is  God's  plan  that  Christianity  should 
cost  something.  Giving  is  essential  to  the  develop- 
ment of  a  truly  religious  life ;  we  must  give  for  our 
own  good  if  for  no  other  reason.  And  it  is  the  most 
natural  thing  in  the  world  for  those  who  give  the 

>2Tim.  iv.  3. 


172    Discreditable  Situation  within  the  Church 

larger  sums  for  the  sujjport  of  the  church  to  domi- 
nate the  church  with  their  thought,  ethics  and  ideals. 
The  pastor  and  trustees  very  naturally  seek  the  opin- 
ion of  such  men  in  matters  of  church  policy.  Un- 
consciously and  insensibly  they  mould  many  a  pas- 
tor's ideas.  Amusements  that  such  indulge  are  less 
likely  to  be  put  under  the  ban.  Topics  distasteful 
to  such  are  frequently  avoided.  And  it  is  not  with- 
out great  plausibility  that  the  pastor  persuades  him- 
self that  it  is  best  to  do  so.  He  is  only  human.  But 
in  this  connection  Shailer  Mathews  wisely  remarks 
that,  "  The  world  will  never  be  saved  by  tact." 

If  this  condition  in  the  church  is  remedied  the 
pastor  and  the  church  must  both  escape  from  finan- 
cial bondage.  The  minister  must  enlarge  the  pro- 
phetic element  of  his  life  and  work.  There  is  a  call 
for  a  larger  faith  among  prophets.  The  ancient 
prophet  lived  if  he  could  ;  the  modern  prophet  must 
follow  the  ancient  way  if  necessary.  We  need  more 
ministers  of  the  type  of  the  non-conforming  English 
and  Scotch  who  by  thousands  went  out  from  their 
pulpits  when  the  secular  power  determined  to  domi- 
nate the  church.  John  the  Baptist  and  the  apostles 
could  not  be  silenced  by  a  reduction  in  the  salary. 
And  the  church  needs  an  enlarged  faith  as  well  as 
the  pastor,  for  it  can  better  lose  any  amount  of  money 
than  to  be  dominated  by  the  worldly  and  wicked. 

The  minister's  family  and  social  life  are  every- 
body's business.  His  whole  social  and  family  life 
are  subjected  to  unwarranted  and  often  meddle- 
some interference.  His  domestic  economy,  his 
methods   of  study  and  his  recreations  are  in  petty 


Continued  Decline  of  Ministerial  Candidates  173 

detail  picked  to  pieces.  If  he  fishes  or  hunts  or 
attends  a  ball  game,  with  some  he  lacks  consecra- 
tion ;  if  he  does  not  do  these  things,  with  others 
he  is  an  old  fogy.  Generally  he  must  trade  at  cer- 
tain places  and  accept  the  services  of  certain  phy- 
sicians. They  are  often  the  very  ones  he  would 
not  choose  to  serve  him  if  he  could  help  himself ; 
but  the  custom  requires  him  to  patronize  the  sup- 
porters of  his  church.  Every  member  of  his  family 
is  subjected  to  criticism  as  no  other  family  is.  A 
preacher's  boy  is  the  worst  in  the  community,  they 
tell  us.  Of  one  thing  we  are  sure ;  he  ought  to 
be  the  worst  boy  in  the  community.  The  treat- 
ment he  receives  is  generally  enough  to  make  him 
so.  The  whole  community  generally  expects  the 
privilege  of  dictating  what  he  shall  do,  where  he 
shall  go ;  and  above  all  they  propose  to  see  that 
he  is  entirely  different  from  any  other  boy  in  the 
community.  The  minister's  children  cannot  do  many 
things  that  others  do,  even  in  things  indifferent. 
Of  the  minister's  wife  more  is  expected  than  of  any 
other  woman  in  the  entire  community  ;  and  unless 
she  cheerfully  meets  the  expectation  she  is  deemed 
unsuited  for  a  pastor's  wife.  She  is  often  president 
of  half  the  societies  in  the  church  ;  and  she  has 
saved  many  a  church  the  expense  of  an  assistant 
pastor.  But  no  salary  is  provided  for  her.  "  Only 
the  recording  angel  keeps  tally  for  her  final  corona- 
tion." If  she  dresses  well,  with  some  she  is  too 
proud  and  needs  gently  reminding  of  it ;  if  she  does 
not  dress  well  with  all  she  is  slovenly.  Few  clergymen 
can  marry  in  a  community  and  remain  there.    If  a  min- 


174    Discreditable  Situation  within  the  Church 

ister  goes  outside  of  his  own  flock  there  is  trouble 
because  he  is  accused  of  thinking  that  none  of  his 
own  flock  is  good  enough  for  him  ;  if  he  marries  one 
of  his  own  flock  numerous  members  of  his  church 
know  women  who  would  have  made  him  a  far  better 
wife.  In  one  way  and  another  he  is  humiliated  un- 
til he  moves  on.  No  other  family  has  half  so  many 
petty  annoyances. 

The  length  of  the  average  pastorate,  something 
over  three  years,  is  disappointing.  Thousands  last 
only  one  year,  some  even  less.  One  church  known 
to  us  had  fifteen  pastors  in  fifteen  years.  One  man 
had  stayed  two  years  and  two  six  months  each.  It  is 
not  pleasant  to  drag  around  from  community  to 
community  every  few  years.  But  it  is  really  not  the 
fact  that  the  minister  must  move  so  often  that  hurts  ; 
that  is  bad  enough ;  but  it  is  the  reasons  that  call  for 
his  removal  that  humiliate.  He  must  move  for  the 
most  nonsensical  reasons  imaginable.  The  pastor 
fails  to  call  on  certain  people  while  they  are  sick. 
They  had  a  telephone  in  their  home  ;  the  same  tele- 
phone the  pastor  had  ;  but  no  member  of  the  family 
ever  reported  the  sickness.  No  other  person  re- 
ported it.  The  pastor  never  heard  of  it ;  but  the 
family  are  offended.  Another  takes  offense  because 
the  pastor  preaches  politics  ;  he  wanted  "  the  Gospel." 
Among  certain  people  there  is  a  very  insistent  de- 
mand for  "  the  Gospel,"  "  the  Gospel."  Their  idea 
is  that  the  Gospel  is  something  that  disturbs  no- 
body— a  soothing  syrup  as  it  were.  They  are  un- 
able to  see  that  the  Gospel  is  Christ's  remedy  for 
all  manner  of  evils,  political  demagogism  and  trick- 


Continued  Decline  of  Ministerial  Candidates  175 

ery  among  others.  We  never  yet  heard  a  man  ob- 
ject to  the  pastor's  preaching  of  politics  provided  it 
was  the  kind  of  politics  he  liked. 

The  climax  of  humiliation  in  removals,  perhaps,  is 
reached  by  the  pious  old  frauds  who  have  not  the 
courage  to  speak  their  real  or  fancied  grievances  but 
who  demand  the  removal  of  the  pastor  "  for  the  good 
of  the  church."  Those  making  such  demands  pre- 
tend to  be  satisfied  themselves  ;  with  them  the  pas- 
tor is  all  right ;  but  "  the  good  of  the  church  "  re- 
quires a  change !  More  cowardly  hypocrisy  is  hid- 
den by  that  phrase  than  any  other  we  know.  And 
there  is  no  defense ;  he  must  move. 

If,  as  occasionally  happens,  faults  and  trifles  are 
magnified  and  fancied  grievances  are  invented  as  the 
occasion  requires,  the  poor  pastor  is  helpless  and  de- 
fenseless. He  must  go  as  perhaps  his  predecessor 
did.  But  the  experiences  of  removals,  as  well  as  many 
other  humiliating  experiences  of  the  pastor,  rarely 
reach  the  public.  The  poor  pastor  is  loath  to  talk 
about  such ;  and  what  good  would  he  accomplish 
generally  if  he  did  ?  Those  guilty  gently  garnish 
the  situation  with  such  lovely  excuses  and  cunningly 
devised  justifications  when  any  part  of  it  comes  to 
light  that  the  public  remain  ignorant.  Altogether  it 
is  a  life  of  such  uncertainty  that  one  is  constantly  in 
suspense. 

The  minister's  pay  is  very  poor.  Yet  the  small 
salary  has  little  influence  compared  with  two  other 
things  connected  with  the  salary. 

The  first  difficulty  is  a  small  salary  paid  by  a 
wealthy  church,  or  by  a  church  abundantly  able  to 


176    Discreditable  Situation  within  the  Church 

pay  more  than  it  does  pay.  A  small  salary  paid  by 
a  well-to-do  church  is  a  very  different  thing  from  a 
small  salary  paid  by  a  church  that  is  doing  its  best. 
A  small  salary  will  enable  a  pastor  to  live  on  a  par 
with  poor  people ;  and  a  true  pastor  is  satisfied  to 
live  on  a  par  with  the  average.  And  it  contributes 
to  both  his  pleasure  and  his  usefulness  to  know  that 
his  church  is  doing  all  that  it  can  afford  to  do  for  his 
comfort  and  success.  But  a  small  salary  will  not 
enable  the  pastor  to  live  on  a  par  with  the  average 
in  a  w^ell-to-do  church  ;  and  every  pastor  is  expected 
to  live  on  a  par  with  at  least  the  average  of  his 
church.  The  starved  pastor  in  such  a  church  sees 
many  of  his  parishioners  enjoying  every  luxury  ;  able 
to  take  their  families  on  vacations ;  to  make  exten- 
sive trips  and  to  buy  what  they  please ;  and  to  own 
automobiles  for  pleasure.  Often  there  is  no  hesita- 
tion among  church-members  in  spending  large  sums 
of  money  for  luxuries ;  but  they  contribute  only  a 
small  sum  to  the  support  of  the  church  ;  consequently 
the  church  can  pay  only  a  very  small  salary  to  its 
minister.  The  pastor  is  not  able  to  meet  his  de- 
mands. Now  ministers  instinctively  revolt  at  such 
treatment,  if  they  are  capable  of  righteous  indigna- 
tion— and  if  not  so  they  are  worthless  in  the  ministry. 
They  feel  the  injustice  of  such  treatment ;  they  feel 
its  dishonesty  and  its  tyranny.  Jesus  could  do  no 
mighty  works  in  certain  places  because  of  the  treat- 
ment He  received  from  the  people.  Such  treatment 
makes  it  impossible  for  a  pastor  to  be  really  service- 
able to  such  people. 

Ministers  may  have  once  regarded  it  as  a  special 


Continued  Decline  of  Ministerial  Candidates  177 

mark  of  piety  to  preach  to  the  well-to-do  at  starva- 
tion wages,  but  if  so  they  are  changing  their  opinions 
and  coming  to  the  conclusion  that  God  does  not  im- 
pose such  duty  on  any  man.  They  are  getting  tired 
of  making  a  sacrifice  that  they  believe  God  neither 
honours  nor  rewards.  God  honours  and  rewards 
sacrifices  that  are  necessary  and  every  true  minister 
will  make  them  ;  but  it  is  never  necessary  for  a  ])oor 
minister  to  work  at  starvation  wages  while  he  serves 
wealthy  Cliristians.  Instead  it  is  a  positive  sin  to 
serve  the  well-to-do  at  starvation  wages  because  it 
encourages  them  to  be  dishonest.  Then,  it  need- 
lessly starves  the  minister's  family.  A  well-to-do 
church  that  knowingly  requires  its  pastor  to  live  on 
starvation  wages  is  dishonest.  We  had  just  as  well 
face  that  fact.  And  if  a  pastor  cannot  teach  his 
church  to  be  honest  he  is  wasting  his  time. 

The  second  difficulty  in  connection  with  the  salary 
is  the  humiliating  manner  in  which  the  smaller  ones 
are  generally  paid.  The  great  majority  of  our 
ministers  serve  churches  that  pay  small  salaries  ;  it  is 
only  a  small  per  cent,  of  them  who  can  command 
what  might  even  be  termed  a  fair  one.  Meeting  the 
financial  obligations  in  the  smaller  churches  is  often 
very  difficult.  If  the  people  paid  according  to  their 
ability  it  would  not  be  so,  but  they  do  not.  The 
salary  is  often  raised  by  sociables  and  suppers,  at 
least  some  part  of  it.  More  often  it  is  done  by 
public  appeals  in  which  the  pastor  is  represented  as 
being  very  needy.  This  is  generally  true  enough  l)ut 
it  is  exceedingl}'-  humiliating  to  have  that  fact  kept 
constantly  before  the  people.     House  to  house  visita- 


1 78    Discreditable  Situation  within  the  Church 

tion  and  solicitation  is  common  ;  and  it  is  not  un- 
common in  some  parts  of  the  country  for  the  pastor 
to  find  it  necessary  to  go  out  and  help  to  beg  his 
own  salary.  And  it  is  still  more  common  for  the 
pastor  to  find  it  necessary  to  make  a  handsome  con- 
tribution to  the  "annual  deficit."  This  occurs 
among  the  wealthy  very  frequently.  Just  think  of 
it.  Wealthy  churches  begging  from  their  underpaid 
pastors  in  order  to  make  up  a  small  deficit !  True 
men  are  humiliated  by  such  conduct  and  made  to  feel 
that  they  are  paupers  and  not  workmen  worthy  of 
their  hire.  Many  churches  by  keeping  behind  with 
the  salaries  force  their  pastors  to  live  on  credit 
which  costs  more  and  otherwise  embarrasses.  And 
finally  when  the  pastor  leaves,  the  amount  of  salary 
then  due  quite  frequently  is  never  paid.  This  is  the 
case  even  where  a  definite  contract  exists  between 
the  pastor  and  the  church.  Few  ministers  will  sue 
for  the  amount  due  on  salary  and  the  people  know  it. 
In  certain  churches  a  Christian's  jiledge  for  church 
support  is  supposed  to  be  good  for  only  one  year ; 
then  the  slate  is  cleaned  and  all  starts  over  again. 
Amounts  of  pledges  unpaid  at  the  end  of  the  3^ear 
are  so  much  saved  to  the  man  who  pledged.  As  a 
result  of  all  these  conditions  few  ministers  have  any 
prospect  for  old  age  except  the  prospect  of  poverty 
and  consequent  suffering.  And  old  age  begins  in  the 
prime  of  manhood,  too. 

The  climax  of  humiliation  is  reached  in  the  age 
limit  which  has  been  erected  within  these  recent 
vears.  Some  ffood  men  are  unable  to  find  such  a 
limit,  but  it  exists  nevertheless.     In  every  calling 


Continued  Decline  of  Ministerial  Candidates  179 

under  the  sun,  except  the  ministry,  age  and  experi- 
ence are  an  asset.  But  the  minister  nowadays 
must  be  a  young  man  with  "sprouting  beard  and 
black  hair."  Otherwise  he  will  not  be  considered  by 
many  of  what  are  termed  our  best  churches.  And 
this  demand  for  enthusiastic  young  men  usually 
comes  from  the  less  spiritual  among  the  member- 
ship ;  a  class  of  people  who  ought  never  to  be 
permitted  to  rule  any  church.  What  right  has  any 
set  of  church-members  to  insist  on  dictating  the 
policy  of  a  church  of  Jesus  Christ  when  they  have 
not  attended  the  Sunday-school  since  they  were 
married  except  perhaps  to  hear  some  child  recite  at 
Christmas  ?  They  are  never  at  the  prayer-meeting ; 
and  they  do  not  feel  the  need  of  anything  to  satisfy 
their  hungering  and  thirsting  after  righteousness  ex- 
cept an  occasional  Sunday  morning  sermon.  They 
feel  themselves  under  practically  no  obligations  to 
other  people ;  they  do  not  believe  in  the  great  com- 
mission, or  anything  else  in  church  life  that  means 
any  sort  of  real  sacrifice.  What  right  have  they  to 
dictate  the  policy  of  the  church  of  Jesus  Christ  ? 

To  be  a  minister  generally  means  four  years  of 
college  and  three  years  in  the  seminary.  These  cost 
thousands  of  dollars.  Now  a  minister  must  spend 
this  time  and  money  for  a  preparation  that  entitles 
him  to  the  privilege  of  preaching  a  few  years, 
either  to  a  poor  or  to  a  well-to-do  church  at  a  salary 
that  barely  supports  him,  and  then  at  fifty  he  is 
quite  likely  to  find  himself  on  the  shelf.  The  propo- 
sition is  not  very  attractive ;  but  that  is  just  what  it 
means  to  be  a  minister  to-day.    Iso  wonder  the 


l8o    Discreditable  Situation  within  the  Church 

young  men  are  not  falling  over  themselves  to  get 
into  such  a  ministry.  How  many  lawyers,  surgeons 
and  physicians  would  we  have  if  they  were  fre- 
quently forced  out  at  fifty  ?  Benjamin  Franklin 
was  sent  to  France  as  minister  when  he  was 
seventy.  He  did  the  best  work  of  his  life,  perhaps, 
between  his  seventy-first  and  seventy-eighth  birth- 
days. The  state  of  New  York  had  a  statute  that  re- 
moved Chancellor  Kent  from  the  bench  because  he 
was  sixty-five  years  old.  After  that  he  wrote  his 
Commentaries,  which  are  among  the  most  important 
books  to  be  had  in  the  study  of  jurisprudence. 

Inferior  ideals,  the  lack  of  a  worthy  programme, 
and  the  consequent  poorer  type  of  Christian,  are  very 
largely  responsible  for  the  mortifying  treatment  of 
the  minister.  The  larger  churches,  which  more 
nearly  serve  the  kingdom,  do  less  of  these  things 
than  the  smaller  churches.  The  same  thing  is  true 
largely  of  the  meddlesome  interference  with  the 
minister's  family  and  social  life.  The  numerous  and 
unreasonable  demands  on  the  minister  are  due  very 
largely  to  two  things :  the  impossibility  of  a  division 
of  labour  among  ministers  in  a  divided  church,  and 
the  unchristian  rivalries  and  duplication  which  are 
a  necessary  consequence  of  our  divisions.  The  un- 
satisfactory manner  of  paying  the  salaries  is  tracea- 
ble to  the  same  source. 

3.    The  Want  of  Liberty  of  Expression 

Young  men  in  greatly  increasing  numbers  choose 
the  scientific  courses  in  the  preparatoiy  scliools  of 
the  country  rather  than  the  time-honoured  classical 


Continued  Decline  of  Ministerial  Candidates  i8l 

course.  In  their  study  of  sciences,  both  in  their 
preparatory  and  college  work,  they  are  taught  to 
think  for  themselves ;  the  largest  possible  liberty  of 
thought  and  investigation  is  encouraged.  Naturally 
enough  young  men  educated  in  this  atmosphere  de- 
cline to  enter  a  work  that  proposes  to  rob  them  of 
such  liberties. 

It  is  not  that  so  many  young  men  are  unorthodox. 
It  is  true  that  the  changes  wrought  by  scientific 
study  and  by  the  critical  study  of  the  Bible  have 
for  the  time  being  robbed  many  young  men  of  a 
certitude  in  their  faith.  Many  are  not  certain  as  to 
just  what  they  do  believe ;  but  few  young  men  are 
unalterably  committed  to  unorthodoxy.  While  gen- 
erally they  are  ready  to  investigate  the  matter  rev- 
erently they  are  unwilling  to  enter  a  work  that 
determines  in  detail  in  advance  what  they  shall 
believe.  And  even  those  who  are  sure  of  their 
present  orthodoxy  do  not  know  to  what  conclusions 
they  may  finally  be  led ;  and  knowing  how  men 
are  hampered  by  creed-bound  churches  they  leave 
the  ministry  alone. 

A  powerful  cause  in  the  decline  of  candidates  for 
the  ministry  is  this  want  of  freedom  which  legiti- 
mately belongs  to  the  prophet  of  the  Lord.  Young 
men  decline  to  enter  the  ministry,  sa3''s  John  R. 
Mott,  because  "  they  are  confronted  by  the  spectacle 
of  trials  for  heresy,  of  the  exiling  of  men  from  the 
confidence  and  companionship  of  their  fellow  min- 
isters, of  the  persecution  of  certain  ministers  as  a 
result  of  the  misunderstanding  of  their  position  by 
the  people  whom  they  unselfishly  serve — all  this  and 


i82    Discreditable  Situation  within  the  Church 

much  more,  not  because  of  any  lapse  in  character, 
not  because  of  any  lack  of  efficiency  and  ability  in 
discharging  the  regular  functions  of  the  ministry, 
not  because  of  any  failure  in  the  spirit  of  service, 
but  because  of  not  expressing  their  religious  convic- 
tions in  terms  which  their  own  ecclesiastical  bodies 
have  formulated  and  regard  as  essential."  * 

It  is  not  a  license  to  be  disloyal  to  Jesus  Christ 
that  young  men  want.  That  would  be  good  ground 
for  refusing  them  the  privilege  of  ministering  in 
His  name.  What  they  want  is  a  larger  liberty  in 
their  thinking  on  matters  that  are  non-essential  to 
the  Christian's  faith.  But  they  demand  more  than 
liberty  in  doctrinal  thinking ;  they  demand  liberty 
also  to  preach  their  convictions  in  the  application  of 
the  spirit  and  principles  of  Jesus  Christ  to  the  per- 
sonal, social,  industrial,  civic  and  national  problems 
of  the  day. 

New  problems  confront  every  age  and  the  living 
issues  of  the  age  are  a  legitimate  field  for  the  minis- 
ter. If  the  Church  is  to  guide  and  inspire  the  civi- 
lization which  she  has  created  the  pulpit  must  con- 
tribute of  its  influence  and  power  to  the  work.  This 
can  be  done  only  with  liberty  of  expression.  And  so 
long  as  other  fields  offer  what  young  men  regard  as 
equal  or  superior  opportunities  for  service  and  less  em- 
barrassments the  modern  young  man  will  choose  what 
he  considers  the  more  desirable  field  for  his  service. 

This  is  an  evil  which  costs  the  Church  many  of 
the  most  promising  and  strongest  young  men,  who, 
under  other  conditions,  would  enter  the  ministry. 
'"  The  Future  Leadership  of  the  Church,"  p.  77. 


Continued  Decline  of  Ministerial  Candidates  183 

Weaklings  and  the  incompetent  are  rarely  if  ever 
kept  out  of  the  ministry  on  this  account ;  it  is  only 
young  men  of  positive  character  and  intellectual 
vigour  who  demand  liberty  of  expression.  And  in  no 
age  of  the  Church's  history  have  such  young  men 
been  needed  as  they  are  needed  to-day.  The  Church 
can  better  afford  to  lose  a  dozen  weaklings  than  one 
of  the  more  vigorous  and  promising. 

It  is  no  sufficient  answer  to  the  argument  for 
liberty  in  the  ministry  to  point  out  the  lack  of 
liberty  in  journalism,  among  professors  in  political 
economy,  politicians  and  public  "servants  in  general. 
Such  conditions  outside  of  the  Church  do  not  in- 
crease the  attractiveness  of  the  situation  within  the 
Church,  where  above  all  places  on  earth  men  ought 
to  be  able  to  be  free  and  thoroughly  sincere. 

4.    The  Loss  of  Faith  in  the  Traditional 
Minister's  Work 

A  still  more  important  factor  perhaps  than  any 
mentioned  in  the  decline  of  candidates  for  the  minis- 
try is  found  in  the  fact  that  the  world  is  losing  faith 
in  the  traditional  and  time-honoured  minister's  work. 
There  is  a  wide-spread  loss  of  faith  in  organized 
Christianity  of  the  type  we  have.  Most  of  our 
churches  are  operated  to-day  on  an  antiquated 
theory  of  the  Church's  function.  This  is  especially 
true  in  the  smaller  towns  and  country.  We  have  in 
this  country  one  hundred  and  sixty-four  separate 
Protestant  denominations.  These  more  or  less  bel- 
ligerent denominations  were  originally  formed  with 
the  idea  that  each,  at  least,  was  the  truest  represent- 


184    Discreditable  Situation  within  the  Church 

ative  of  heaven  on  earth,  that  each  had  somethins: 
vital  to  offer  that  no  other  church  had.  Some  un- 
fortunately supposed  themselves  to  be  the  only  repre- 
sentatives that  heaven  had  on  earth.  For  many 
years  each  of  our  denominations  boasted  and  paraded 
its  reasons  for  separate  existence.  In  the  past  at 
some  time  at  least  each  of  our  churches — has  there 
been  any  exception  ? — has  felt  that  the  Almighty 
would  not  be  adequately  represented  if  it  should 
cease  operations. 

But  in  giving  its  reasons  for  separate  existence  no 
church  ever  pretended  that  it  offered  a  better  oppor- 
tunity to  play  the  Good  Samaritan  ;  or  that  it  was 
capable  of  producing  a  higher  grade  of  manhood  or 
womanhood.  No  denomination  ever  boasted  that  it 
had  a  peculiar  ability,  fitness  or  willingness  to  feed 
the  hungry,  to  clothe  the  naked,  to  visit  the  sick  and 
the  prisoner  and  generally  to  practice  the  brother- 
hood of  man.  These  things  were  not  thought  of  as 
essential  marks  of  the  Church  of  God.  And  yet 
these  are  to  be  the  things  which  constitute  the 
supreme  test  of  the  Judgment.  Each  denomination 
in  the  past  justified  its  existence  on  the  ground  of 
some  "  beloved  doctrine  "  of  which  it  made  an  ex- 
clusive specialty.  But  when  these  "  beloved  doc- 
trines "  are  examined  they  are  found  to  be,  as  we 
have  already  seen,  either  things  that  no  human  being 
ever  knew  anything  about,  or  things  of  no  practical 
importance  whatever. 

Christianity  in  the  days  when  denominations  were 
made  was  supposed  to  be  a  dogma  rather  than  a  life 
and  inspiration.     Christianity  first  of  all  was  sup- 


Continued  Decline  of  Ministerial  Candidates  185" 

posed  to  be  a  revelation  concerning  God,  Christ,  sin 
and  salvation.  And  loyalty  to  Jesus  Christ  was  sup- 
posed to  be  identical  with  assent  to  this  body  of 
doctrine.  According  to  this  conception  the  Church 
must  first  make  theologians  and  then  Christians  ; 
whereas  the  Biblical  conception  is  first  to  make 
Chi'istians  by  bringing  men  into  personal  fellowship 
with  the  Lord  Jesus  Chi'ist  and  afterwards  they  may 
become  theologians.  The  function  of  the  Church 
was  supposed  to  be  to  build  and  to  maintain  dogmas. 
The  principal  function  of  the  minister  with  such  a 
conception  of  the  Church  was  to  justify  the  existence 
of  his  little  denomination  and  to  convert  all  men  to 
his  opinion.  Every  minister  in  the  country  had  a 
tremendously  big  job  on  his  hands  when  such  ideas 
obtained  ;  and  those  ideas  are  not  entirely  gone  yet. 
Each  community  according  to  this  idea  had  a  right 
not  only  to  the  Gospel  but  to  every  variety  that  the 
market  afforded.  Hence  the  large  number  of 
churches  almost  everywhere  whose  usefulness  is 
scarcely  demonstrated.  Communities  could  not  be 
over-churched  in  those  days  because  each  denomina- 
tion was  supposed  to  possess  some  special  divine 
reason  for  its  separate  existence.  Members  of  one 
church  were  legitimate  prey  for  all  the  others  ;  and 
they  "  preyed  on  each  other "  oftener  than  they 
"  prayed  to  their  God." 

Now,  these  ideas  of  the  Church  and  the  ministry 
have  well-nigh  disappeared  especially  among  the 
younger  people.  A  very  large  part  of  the  world 
and  the  Church  have  lost  their  interest  in  such  things 
and   naturally  enough   in   the   machinery  for  their 


l86    Discreditable  Situation  within  the  Church 

propagation  and  perpetuation.  Our  ideas  of  the 
worth  of  tlie  Church  and  the  ministry  have  changed  ; 
not  the  Church  and  the  minister  as  they  should  be, 
but  as  they  are.  The  world  is  interested  and  always 
will  be  in  tlie  great  fundamentals  of  our  holy  relig- 
ion in  which  all  denominations  are  one.  And  the 
world  is  interested  in  a  church  that  attempts  to  do 
what  the  Church  was  intended  to  do  :  to  practice  the 
presence  of  God  and  the  brotherhood  of  man.  But 
the  differences  that  divide  the  Protestant  world  have 
ceased  to  interest  men.  The  younger  Christians  of 
all  denominations  are  beating  their  swords  into  plow- 
shares and  their  spears  into  pruning  hooks  and  learn- 
ing war  no  more.  We  are  making  the  discovery 
that  the  Lord  never  had  any  special  delight  in  relig- 
ious wars  ;  and  that  the  inspiration  for  all  such  had 
more  of  sulphur  than  incense  about  it. 

Now,  while  a  great  change  in  our  ideas  concern- 
ing the  Church  and  the  function  of  the  minister  has 
occurred,  here  we  are  with  the  extensive  church 
machinery  built  up  in  "  war  times  "  and  nothing  is 
possible  at  present  except  to  perpetuate  it.  Under 
the  system  which  prevails  doubt  of  his  real  useful- 
ness eats  many  a  minister's  soul  like  a  canker.  And 
it  is  the  most  vigorous  and  capable  men  in  the  min- 
istry who  are  thus  afflicted. 

Consider  what  it  means  to  be  a  minister  under 
such  circumstances.  While  the  cities  are  not  so 
badly  over-churched  as  are  the  smaller  towns  few 
ministers  can  ever  hope  to  reach  the  city.  The 
city  has  its  disadvantages,  however ;  for  there,  suc- 
cess is  denominational.     The  fundamental   purpose 


Continued  Decline  of  Ministerial  Candidates  187 

of  the  minister  must  be  to  build  his  denomination 
which  is  often  done  at  the  expense  of  the  king- 
dom. It  is  common  to  find  a  half  dozen  of  the 
wealthiest  churches  in  the  cities  crowded  toiJ^ether 
within  a  stone's  throw  of  each  other  in  some  favoured 
spot,  while  large  sections  of  the  city  are  unsupplied 
with  the  Gospel.  This  fact  makes  conditions  in  the 
city  little  better  than  in  the  smaller  towns.  The 
city  with  its  denominational  limitations  and  require- 
ments furnishes  not  an  altogether  satisfactory  field 
for  a  pastor  consecrated  to  the  spread  of  the  kingdom 
of  God.  But  conditions  in  the  smaller  towns  and 
country  are  far  less  satisfactory.  What  inducements 
are  there  then  for  a  young  man  to  consecrate  himself 
to  the  ministry  to-day  ?  The  great  majority  of  them 
can  have  the  privilege  of  spending  their  whole  min- 
isterial lives  serving  as  pastors  of  little  churches 
somewhere  that  ought  never  to  have  existed,  that 
ought  not  to  exist  now,  and  that  never  can  hope 
for  the  time  when  they  ought  to  exist ;  churches 
that  needlessly  divide  the  religious  forces  where 
they  are  located  and  are  therefore  a  positive  hin- 
drance to  the  cause  of  Christ.  That  is  the  fate  of 
the  majority  of  ministers.  Can  young  men  be  blamed 
if  they  are  unwilling  to  waste  their  lives  ?  Very 
few  ever  have  the  privilege  of  serving  chm-ches  that 
really  ought  to  exist ;  and  those  who  finally  come  to 
that  privilege  do  so  as  a  rule  only  after  years  spent 
in  the  service  of  the  useless  churches.  The  only 
place  where  one  can  be  sure  of  being  useful  is  on  the 
foreign  field  ;  and  the  work  on  the  foreign  field  is 
not  always  unembarrassed  by  our  sectarianism. 


i88    Discreditable  Situation  within  the  Church 

This  ministry  at  home  seems  to  the  young  men 
with  good  red  blood  to  be  an  antiquated  business, 
one  out  of  touch  with  the  times.  They  feel  that  to 
be  a  minister  of  the  prevailing  type  and  to  do  the  con- 
ventional pastoral  work  is  a  work  not  big  enough  in 
things  worth  while  to  use  more  than  a  small  fraction 
of  a  full  grown  soul's  energy.  But  if  a  man  enters  the 
ministry  he  must  do  the  conventional  thing  ;  it  is  a 
rare  man  who  can  ignore  and  change  customs  long 
established.  There  are  few  Luthers  and  "Wesleys. 
Therefore  young  men  stay  out  of  the  ministry  and 
strong  men  abandon  it.  And  denominationalism  is 
at  the  bottom  of  the  whole  difficulty. 

5.    The  Competition  of  Other  Fields  of 

Service 

Another  important  factor  in  the  decline  of  candi- 
dates for  the  ministry  is  that  young  men  find  so 
many  other  fields  where  they  can  answer  the  call  of 
God,  do  more  good  than  in  the  present  handicapped 
ministry,  and  escape  its  needlessly  disagreeable 
things.  The  distinction  between  the  sacred  and 
secular  has  been  abolished.  All  useful  callings  are 
sacred.  God  can  be  served  anywhere.  The  eco- 
nomic, the  commercial,  the  social,  the  political,  the 
ecclesiastical  and  the  domestic  spheres  are  all  coor- 
dinate phases  of  the  life  of  the  service  of  God,  Any 
other  conception  narrows  and  dwarfs  the  conceptions 
of  the  religious  life  and  leaves  the  great  practical 
realities  of  life  to  the  devil.  True  worshippers  no 
longer  worship  at  Jerusalem,  or  in  certain  particular 
spheres,  but  everywhere  and  in  all  they  do.     Hard 


Continued  Decline  of  Ministerial  Candidates  189 

work  and  small  pay  have  little  influence  in  the  mat- 
ter. The  trouble  is  the  humiliation  and  embarrass- 
ment, the  waste  of  time,  money  and  energy  which 
seems  to  be  inseparably  bound  up  with  a  service  that 
means  so  little  to  the  kingdom  of  God,  conducted 
as  it  is  and  must  be  while  the  present  policy  pre- 
vails. 

There  is  no  decline  in  the  number  of  young  men 
offering  themselves  for  other  lines  of  Christian  serv- 
ice. There  is  no  decline  of  young  men  offering  them- 
selves for  foreign  missions.  "  The  Student  Volunteer 
Movement  for  foreign  missions,  during  its  twenty 
years'  history,  has  had  the  largest  number  of  volun- 
teers offer  themselves  for  the  most  difficult  fields."  ' 
When  Stanley  wanted  a  few  young  men  to  go  with 
him  on  his  last  perilous  African  tour  he  had  hun- 
dreds of  volunteers.  Lieutenant  Shackleton  had  no 
difficulty  in  finding  men  to  join  him  in  his  effort  to 
find  the  South  Pole.^  Trained  nurses  and  physicians 
brave  every  danger.  Every  war  records  numerous 
examples  of  devotion  to  hardship.  Dean  Bosworth 
of  Oberlin  is  quoted  by  Mr.  Mott  as  saying:  "A 
strong  man  looks  for  a  field  and  not  a  hole."  Few 
ministers  reallv  have  a  field,  or  can  have  one  in  this 
country.  And  Dean  George  Hodges  is  quoted  in  the 
same  connection  as  saying :  "  Men  do  not  feel  called 
upon  to  endure  hardship  for  the  sake  of  a  theory  of 
church  government." '  Why  should  they  ?  Espe- 
cially is  this  true  when  men  have  come  to  recognize 
that  all  modern  church  government  is  entirely  the 

'"  The  Future  Leadership  of  the  Church,"  Johu  R.  Mott,  p.  191. 
•  Ibid.,  pp.  189-190.  '  Ihid.,  p.  182. 


190    Discreditable  Situation  within  the  Church 

invention  of  the  Church,  necessary  of  coui'se,  but  an 
invention  nevertheless.  There  is  no  decline  in  the 
number  of  young  men  offering  themselves  for  the 
Young  Men's  Christian  Association  work.  General 
Booth  had  no  difficulty  in  finding  volunteers  to  go 
into  reeking  tenements  with  the  Gospel.  There 
never  was  a  time  in  the  history  of  the  world  when  so 
many  men  and  women  were  unselfishly  giving  their 
services  to  humanity,  enduring  hardships  and  earning 
small  pay.  People  are  glad  to  do  it  when  they  can 
be  conscious  that  they  are  rendering  valuable  service 
to  the  world. 

The  Church  has  not  lost  its  religion  ;  religion  of  a 
certain  type  only  is  on  the  decline.  The  world  has 
more  vital  Chi'istianity  to-day  than  ever  before,  not- 
withstanding the  evils  which  afflict  the  Church, 
That  is  one  of  the  chief  reasons  why  young  men  re- 
fuse to  enter  the  ministry.  They  are  becoming  too 
religious  to  waste  time,  money  and  energy  perpetuat- 
ing denominational  methods  and  blunders.  Yes ; 
the  modern  young  man  is  becoming  too  vitally 
Christian  to  enter  the  old  time  ministry  ;  he  refuses 
to  pay  such  an  exorbitant  price  in  needless  humilia- 
tion, in  unnecessary  suffering,  in  time  and  money  so 
largely  wasted,  for  the  privilege  of  letting  empty 
buckets  down  into  empty  wells  and  then  drawing 
them  up  again.  Strong  men  are  abandoning  the 
ministry  because  God  is  calling  them  out  of  it ;  fewer 
young  men  are  entering  because  God  is  calling  fewer 
into  it.  The  decline  of  ministerial  candidates  is 
probably  one  of  God's  methods  of  bringing  Protes- 
tantism to  her  senses.     Not  till  a  large  part  of  the 


Continued  Decline  of  Ministerial  Candidates  191 

churches  of  all  denominations  are  pastorless  for  the 
want  of  ministers  will  many  Christians  consent  to  the 
unity  of  the  Church.  But  when  that  time  comes — 
and  it  seems  to  be  coming — the  Protestant  world  will 
be  forced  to  unite. 

It  is  a  significant  fact  to  which  Shailer  Mathews 
calls  our  attention  m  "  The  Church  and  the  Chang- 
ing Order,"  that  it  is  not  the  pastors  who  are  agi- 
tating the  question  of  the  ministerial  supply  so  much 
as  it  is  the  professors  in  theological  seminaries  and 
secretaries  of  the  Young  Men's  Christian  Associa- 
tions. Yery  many  pastors  do  not  want  their  sons  to 
enter  the  ministry  and  therefore  they  remain  silent. 
This  is  a  singularly  unfortunate  situation,  but  it  can 
be  remedied  only  by  offering  young  men  what  they 
consider  a  worthier  work. 

The  four  reasons  we  have  assigned  for  the  decline 
of  candidates  for  the  ministry :  their  humiliating 
treatment,  their  want  of  liberty  of  expression,  the 
loss  of  faith  in  the  traditional  minister's  work,  and 
the  competition  of  other  fields  of  service  are  all 
reasons  that  appeal  most  profoundly  to  the  stronger 
young  men,  the  very  character  of  young  men  most 
needed  to-day.  It  is  an  easy  matter  to  ridicule  the 
idea  of  the  minister's  humiliating  treatment,  to 
minimize  it  and  to  say  that  the  right  kind  of  young 
men  are  not  influenced  by  such  small  objections.  It 
is  far  more  easy  to  do  those  things  than  to  convince 
the  young  men  that  what  they  have  seen  is  not  true, 
or  that  God  imposes  on  men  an  obligation  to  endure 
so  much  abasement,  the  lai'ger  part  of  which  they 
know  to  be  unreasonable  and  foolish,  when  they  be- 


192    Discreditable  Situation  within  the  Church 

lieve  they  can  serve  God  with  equal  acceptance  and 
escape  it. 

Sermons  setting  forth  the  claims  of  the  gospel 
ministry  and  campaigns  made  by  the  Student  Volun- 
teers or  others  will  do  very  little  to  remedy  the 
situation.  That  is  working  at  the  wrong  end  of  the 
difficulty.  The  conditions  under  which  the  minister 
labours  and  the  character  of  the  service  he  is  ex- 
pected to  render  must  be  improved.  It  is  not  neces- 
sary to  remove  hardships  from  the  work ;  that  would 
be  a  disadvantage.  Hardships  assist  to  keep  out  the 
unworthy  and  to  develop  the  worthy.  Young  men 
must  be  offered  a  work  that  they  can  see  is  worthy 
of  then'  best  energies  and  efforts.  Then  if  they  are 
to  serve  well-to-do  Christians  they  must  be  provided 
salaries  that  bear  some  more  just  relation  to  the  de- 
mands made  on  them.  The  modern  young  man  is 
not  going  to  spend  his  life  serving  the  rich  and  well- 
to-do  and  then  live  on  charity  when  he  is  super- 
annuated. If  necessary  to  live  on  charity  in  his  old 
age  in  order  to  enjoy  the  privilege  of  rendering  a 
worthy  service  to  the  poor  and  the  professedly  un- 
godly he  will  do  it.  But  we  discuss  the  question  of 
ministers'  salaries  in  the  next  chapter. 


THE  INADEQUACY  OP  MINISTERS'  SALARIES 

THE  subject  of  ministers'  salaries  has  received 
more  than  usual  attention  within  recent 
years.  The  critical  character  of  the  situa- 
tion is  forcing  men  to  speak  out.  According  to 
government  statistics  there  were  in  1906  in  the 
United  States  146,451  Protestant  ministers,  for  the 
most  part  cultured,  refined  and  educated,  and  with 
families  to  support  and  educate  on  an  average  salary 
that  is  admittedly  inadequate.  A  very  large  part  of 
these  men  have  s})ent  four  years  in  college  and  three 
years  in  the  seminary  in  order  that  they  may  be  the 
better  prepared  to  please  God  and  to  serve  men. 
The  expenses  of  living  have  increased  till  it  has 
ceased  to  be  possible  to  live  on  the  average  salary 
received  and  render  an  acceptable  and  profitable 
service. 

1.  A  Most  Serious  Situation 
This  condition,  we  believe,  constitutes  one  of  the 
serious  problems  confronting  the  Church.  Now,  the 
poor  salaries  paid  ministers  are  not  due  entirely  to 
the  poverty  of  the  Church  or  to  its  divisions  ;  but  the 
divided  condition  of  the  Church  has  much  to  do  with 
it.  The  Church  in  this  country  is  rich.  The  tobacco- 
using    members    of    our  churches   probably   spend 

193 


194    Discreditable  Situation  within  the  Church 

enough  money  annually  to  make  ministers'  salaries 
all  they  ought  to  be.  And  tobacco  is  only  one 
luxury  ;  other  luxuries  abound.  There  is  plenty  of 
money  for  almost  ever3^thing  except  church  support. 
This  situation  is  a  poor  compliment  to  the  Christian- 
ity of  the  modern  Church. 

The  average  minister's  salary  in  the  United  States 
is  only  six  hundred  and  sixty-three  dollars,  and  out- 
side of  the  one  hundred  and  fifty  largest  cities  it  is 
only  five  hundred  and  seventy-three  dollars.  The 
Commission  appointed  by  President  Roosevelt  to  set- 
tle the  anthracite  coal  strike  reported  that  the  aver- 
age annual  earnings  of  certain  classes  of  labourers  in 
Pennsylvania  were  as  follows : 

Stablemen,  -  -  -  $689.52 

Pumpmen,  -  _  -  685.72 

Carpenters,  -  -  -  603.90 

Blacksmiths,  -  -  -  557.43^ 

Bricklayers,  stonecutters  and  common  day  labourers 
receive  better  pay  than  ministers.  And  they  are  not 
required  to  spend  four  years  in  college  and  three 
years  in  the  seminary,  as  a  necessary  preparation  for 
their  work,  neither  are  they  so  likely  to  be  laid  on 
the  shelf  at  fifty.  Moreover  they  can  choose  their 
own  scale  of  living  expenses. 

If  some  modern  trust  or  corporation,  such  as  the 
steel  trust,  or  some  great  railway  system,  should  get 
into  its  grasp  thousands  of  men  with  the  same  de- 

*  Bulletin  of  the  Department  of  Labour,    No.  46,  May,  1903, 
p.  607. 


The  Inadequacy  of  Ministers*  Salaries     195 

gree  of  culture  and  refinement  and  then  hold  them 
year  after  year  on  an  average  salary  of  six  hundred 
and  sixty-three  dollars,  while  piling  up  tremendous 
dividends  for  themselves,  what  would  the  public  say 
of  such  conduct  ?  There  would  be  no  justification 
for  such  conduct  in  a  corporation.  We  would  hear 
the  cry  of  robbery  on  every  side.  But  is  not  that 
exactly  what  the  Church  is  ,doing  to-day  ?  It  has 
men  in  its  grasp  and  forces  them  to  work  at  starva- 
tion wages  and  seems  to  thinli  that  it  is  all  right. 
But  why  is  it  not  just  as  bad  for  a  Church  to  do  this 
as  for  a  business  corporation  to  do  it,  if  the  Church 
is  able  to  pay  more  ?  There  is  no  difference.  If  the 
Church  were  poor  it  would  be  different  but  the 
Church  is  continually  tearing  down  and  building 
greater  barns  in  order  to  bestow  its  goods.  And  if 
the  Church  thinks  it  will  continue  to  have  plenty  of 
ministers  willing  to  live  on  the  crumbs  that  fall  from 
their  masters'  tables,  then  "  the  Church  knows  neither 
God,  the  modern  young  man,  nor  the  signs  of  the 
times." 

The  Bihliotheca  Sacra  is  quoted '  as  putting  the 
situation  thus :  "  As  a  simple  matter  of  truth  the 
minister  is  the  hardest-worked  wage-earner  in  the 
country.  No  first-class  carpenter  or  plumber  or 
mason  or  other  skilled  artisan  has  to  surrender  so 
many  personal  rights  and  submit  to  so  many  indig- 
nities, both  with  respect  to  himself  and  his  family,  as 
the  average  minister  of  to-daj' ;  and  the  wages  of 
the  skilled  artisan  are  now  higher  to  boot."     The 

'"The  Minister  of  To-day,"  James  H.  Eoob,  D.  D.,  Homiletic 
Review,  February,  1912,  p.  113. 


196    Discreditable  Situation  within  the  Church 

Nation  is  also  quoted  by  the  same  writer  as  saying  : 
"  This  is  the  ministry  of  to-day  as  it  actually  is — the 
lowest  wages  possible,  the  largest  surrender  of  per- 
sonal rights,  the  least  progressive  institution  to  serve, 
and  the  least  certainty  of  tenure  possible." 

The  minister's  pay  is  entirely  out  of  keeping  with 
the  reasonable  demands  of  the  work  ;  and  it  is  not 
in  keeping  with  the  talents  and  ability  of  the  men 
engaged.  When  the  average  salary  is  only  six  hun- 
dred and  sixty -three  dollars  there  must  be  many 
thousands  of  ministers  who  receive  less  than  that 
sum.  Thousands  are  serving  for  three  hundred  or 
four  hundred  dollars  and  even  less,  especially  mis- 
sion workers. 

Mission  workers  exhibit  an  almost  divine  devotion 
to  their  work.  They  do  the  hardest  work,  brave 
dangers,  suffer  exposure  and  endure  terrific  physical 
and  mental  strain.  It  is  by  far  the  least  agreeable 
work  and  the  poorest  paid.  To  offer  such  men  the  cus- 
tomary "  missionary  barrel "  of  cast-off  clothing  and 
such  like,  ought  to  be  regarded  as  an  insult,  offered 
as  these  things  often  are  by  professed  Christians  liv- 
ing in  luxury. 

The  ministry  is  not  a  money  making  business. 
The  man  who  enters  it  for  financial  considerations  is 
unworthy  of  respect.  But  it  is  no  worse  for  one 
Christian  to  preach  solely  for  money  than  for  an- 
other Christian  to  receive  the  benefit  of  a  faithful 
minister's  service  for  little  or  nothing,  if  he  is  able  to 
pay  for  it. 

While  many  ministers  receive  salaries  ranging  from 
one  thousand  to  fifteen  hundred  dollars  few  can  save 


The  Inadequacy  of  Ministers'  Salaries    197 

a  penny  for  old  age.  The  demands  on  them  are  such 
as  to  leave  nothing  when  necessary  expenses  have 
been  met.  Even  higher  salaried  ministers,  and  the 
percentage  of  ministers  whose  salaries  amount  to 
more  than  fifteen  hundred  dollars  must  be  small, 
often  find  expenses  running  ahead  of  income.  Sal- 
aries that  would  be  sufficient  for  lawyers,  doctors 
and  others  on  the  same  social  plane  will  not  always 
enable  ministers  to  meet  the  demands  of  their 
churches  and  make  their  work  a  success. 

2.    Why  the  Average  Minister's  Salary  is 

so  Small 

Let  us  inquire  into  the  reasons  why  ministers  re- 
ceive such  small  salaries.  In  general  the  condition 
is  due  to  the  miserable  system  of  finance  which  is 
practiced  in  our  churches,  or  rather  to  the  utter 
want  of  any  financial  system  whatever. 

It  is  God's  purpose  to  evangelize  the  whole  world. 
To  that  end  He  gave  His  Son  "  that  whosoever  be- 
lieveth  on  Him  should  not  perish  but  have  eternal 
life."  Does  anybody  imagine  for  a  moment  that 
God  sent  His  Son  to  save  the  world,  that  He  provi- 
dentially called  into  existence  a  Church  as  His  agent 
to  whom  He  has  committed  the  work,  and  that  He 
calls  men  to  carry  the  Gospel  to  all  mankind,  but 
that  He  has  made  no  provision  for  a  financial  system 
which  would  make  the  work  possible  ?  Is  anybody 
so  foolish  as  to  imagine  that  such  a  stupendous  un- 
dertaking can  be  pushed  to  a  successful  conclusion 
without  any  system  of  finance  ?  God  sends  no 
manna  to  feed  His  servants,  neither  does  He  pro- 


198    Discreditable  Situation  within  the  Church 

vide  clothing.  As  things  are,  many  Protestant 
churches  are  financed  in  a  most  haphazard  wdy  and 
without  system.  Christian  men  and  women  give 
only  when  they  feel  Uke  it ;  they  are  governed  by 
feeling,  by  the  emotions  of  a  passing  moment,  by 
impulse,  and  not  by  principle. 

As  a  result  the  local  church  is  often  a  miserable 
beggar,  limping  through  life  with  a  staff  in  one  hand 
and  a  hat  in  the  other,  and  on  that  account  receives 
the  contempt  due  beggars.  It  is  rather  difficult  to 
make  the  world  believe  that  the  average  church- 
member  gets  much  out  of  his  Christianity  when  it  is 
obvious  to  everybody  that  he  must  be  cornered  into 
giving  most  of  what  he  gives  to  its  support.  Millions 
of  men  and  women  profess  to  love  the  Church  most 
devotedly  ;  but  they  must  be  begged  for  money  for 
its  support.  Millions  profess  loyalty  to  Jesus  Christ 
and  believe  with  all  their  hearts  in  a  special  divine 
call  to  the  ministry,  to  let  them  tell  it ;  but  they 
must  be  begged  for  money  for  the  minister's  sup- 
port. Millions  profess  that  God  wants  them  to  send 
the  Gospel  to  the  heathen  ;  but  they  must  be  begged 
for  every  penny  they  invest  in  that  work.  Almost 
every  church  in  the  land  has  a  Ladies'  Aid  Society, 
whose  business  is  to  serve  suppers,  give  socials,  can- 
tatas, teas  and  bazaars,  and  otherwise  to  persuade 
"  devoted  Christians  "  to  turn  loose  a  little  money 
for  the  Lord's  work.  And  this  in  a  da}'-  when,  as 
S.  W.  Purvis,  D.  D.,  puts  it,  "  the  most  colossal  gifts  of 
humanity's  history  are  being  presented  ;  millions  for 
education,  for  institutions,  for  libraries  and  me- 
morials ;  millions  for  universal  peace  and  the  arts  of 


The  Inadequacy  of  Ministers'  Salaries     199 

peace."  It  is  no  wonder  the  world  often  doubts  the 
sincerity  of  the  Church. 

There  are  a  few  things  we  need  to  face  heroically. 
A  conversion  that  does  not  reach  the  pocketbook 
does  not  reach  the  heart.  And  God  does  not  call 
one  set  of  men  to  make  all  the  sacrifice  necessary  to 
save  the  world.  If  any  man  will  not  bear  his  part 
of  the  burden  one  of  three  things  must  be  true  :  He 
has  never  been  converted,  he  has  backslidden,  or  he 
has  not  been  properly  instructed  as  to  his  duty.  It 
is  as  much  the  minister's  duty  to  preach  God's  Word 
concerning  money  as  concerning  anything  else. 
Much  of  the  trouble  is  due  to  the  minister's  failure 
properly  to  enlighten  the  people  on  the  subject. 
And  ministers  and  churches  do  men  wrong,  and 
they  wrong  themselves  when  they  accept  small  gifts 
from  well-to-do  men.  When  well-to-do  men  professing 
to  be  Christians  think  to  satisfy  their  consciences  by 
stingy  gifts  they  ought  to  be  denied  the  privilege. 
As  long  as  rich  men  are  allowed  to  make  miserly 
gifts  to  the  Church  they  will  never  cease  to  be  misers. 
Such  ought  to  be  awakened,  and  one  of  the  best 
ways  to  do  it  is  to  refuse  their  offerings  till  they  are 
large  enough  to  be  some  credit  to  their  sincerity. 

Mormons  have  a  system  of  finance ;  Bowie's  fol- 
lowers had  a  system  ;  both  practice  the  tithe  sys- 
tem. The  state  requires  a  financial  system,  but  not 
more  so  than  the  Church.  There  was  a  system  of 
finance  in  the  old  Jewish  Church.  Every  person  was 
expected  to  give  at  least  a  tithe  of  his  income  to  the 
Lord.  After  the  tithe  was  paid  free-will  offerings 
were  expected  from  many.     The  temple  was  built 


200    Discreditable  Situation  within  the  Church 

with  free-will  offerings,  and  free-will  offerings  pro- 
vided for  the  poor.  The  Jewish  Church  was  not 
called  on  to  evangelize  the  world,  and  needed  no 
missionary  money.  Yet  the  law  required  at  least  a 
tithe  of  their  income.  Does  anybody  suppose  that 
the  programme  of  Christianity  as  outlined  by  Jesus 
can  be  carried  out  with  less  than  a  tithe  ?  If  God 
required  a  tithe  from  the  old  Jewish  Church  when  no 
missionary  work  was  to  be  attempted,  what  would 
Ave  expect  Him  to  require  now  ?  Certainly  not  less 
than  a  tithe. 

One  thing  is  sure :  no  man  can  be  a  disciple  with- 
out practicing  self-denial  and  self-sacrifice ;  nothing 
is  made  clearer  in  the  Scriptures.  Said  Jesus,  "  If 
any  man  would  come  after  Me,  let  him  deny  him- 
self, and  take  up  his  cross  daily,  and  follow  Me."  ' 
"  Whosoever  doth  not  bear  his  own  cross,  and  come 
after  Me,  cannot  be  My  disciple."  ^  "  So,  therefore, 
whosoever  he  be  of  you  that  renounceth  not  all  that 
he  hath,  he  cannot  be  My  disciple."^  "He  that 
findeth  his  life  shall  lose  it ;  and  he  that  loseth  his 
life  for  My  sake  shall  find  it."  *  "  Lay  not  up  for 
yourselves  treasui'es  upon  the  earth,  where  moth  and 
rust  consume."  ^  These  words  are  not  spoken  to 
ministers  simply.  By  far  too  many  men  are  playing 
at  religion  ;  their  hearts  are  elsewhere  and  their 
money  goes  elsewhere.  It  takes  sacrifice  to  get 
into  heaven,  or  the  spirit  that  would  make  it  if  the 
occasion  arose. 

Every  member  of  the  church  should  give  to  its 

1  Luke  ix.  23.  »Luke  xiv.  27.  '  Luke  xiv.  33. 

*  Matt.  X.  39.  *  Matt.  vi.  19. 


The  Inadequacy  of  Ministers'  Salaries    20 1 

support,  the  rich  and  the  poor  alike.  Poverty  is  no 
excuse  for  failing  to  give.  As  well  plead  poverty  as 
an  excuse  for  failing  to  read  the  Bible,  for  failing  to 
attend  church  services,  or  for  failing  to  pray.  Giv- 
ing is  an  essential  element  of  worship.  To  be 
Scriptural  it  must  be  systematic,  and  must  bear  some 
ratio  to  the  income.  The  only  ratio  mentioned  in 
the  Bible  is  the  tithe.  Such  a  system  would  solve 
the  financial  problem.  Such  a  system  a  unified 
Church  could  sanction,  and  its  sanction  would  carry 
great  weight.  But  any  system  would  be  an  im- 
provement on  present  haphazard  methods. 

In  the  second  place,  that  salaries  are  small  is  due 
largely  to  thoughtlessness.  The  church  generally  is 
ignorant  of  what  the  minister  really  ought  to  receive. 
Many  have  never  thought  on  the  subject,  or  when 
they  have,  they  have  not  looked  into  the  matter  in 
an  effort  to  determine  what  would  be  right.  Minis- 
ters hesitate  to  preach  on  such  subjects  ;  they  are 
Liable  to  be  misunderstood  if  they  do.  But  there  is 
need  of  wide-spread  information,  not  only  as  to  the 
small  sum  paid  ministers,  but  as  to  what  they  must 
have  if  they  are  to  render  their  best  services  to  the 
church.  The  proper  ecclesiastical  authority  could  do 
much  to  solve  the  problem. 

Another  very  serious  cause  of  smallness  of  salaries 
is  a  wide-spread  erroneous  idea  as  to  how  a  church 
ought  to  be  run.  Many  people  have  heard  that  the 
Gospel  is  free  and  have  taken  that  to  mean  that  they 
are  absolved  from  all  obligations  to  support  the 
church.  Labouring  under  such  impressions  many 
Christians  have  become  pauperized.     In  an  earlier 


202    Discreditable  Situation  within  the  Church 

day  in  this  country  when  many  ministers  did  little 
more  than  preach,  certain  ministers  preached  the 
idea  that  the  minister  whom  God  called  had  nothing 
to  do  but  to  open  his  mouth  and  God  would  fill  it. 
He  could  preach  without  preparation.  Therefore, 
since  no  special  efforts  were  required  in  order  to 
preach,  and  since  preaching  was  the  chief  function  of 
the  minister,  they  needed  no  salary.  This  idea  was 
once  very  common  ;  it  is  more  powerful  to-day  than 
is  commonly  supposed. 

The  Gospel  is  free  but  the  institutions  and  men 
that  are  required  for  its  propagation  require  support. 
And  God  never  does  for  men  what  they  can  do  for 
themselves.  The  Church  must  preach  a  free  Gospel, 
but  it  must  be  supported  while  it  does  so.  The 
finances  of  the  Church  are  a  matter  of  business,  as 
well  as  worship,  and  must  be  managed  according  to 
practical  business  methods. 

Another  secret  of  small  salaries  is  the  fact  that  the 
amounts  of  most  ministers'  salaries  were  fixed  manv 
years  ago  during  a  period  of  financial  depression. 
Business  has  revived,  wages  have  increased  and  the 
cost  of  living  has  gone  up,  but  ministers'  salaries 
have  remained  the  same.  Thousands  of  churches  to- 
day pay  the  same  amount  they  paid  ten  and  fifteen 
years  ago. 

Another  secret  of  small  salaries  is  that  the  amount 
of  ministers'  salaries  is  generally  fixed  by  the  church  ; 
and  the  minister  has  nothing  to  do  but  to  accept  it. 
And  often  the  church  seems  to  think  that  the  dif- 
ference between  what  the  minister  will  accept  and 
what  he  should  receive  is  legitimate  gain.     Ther«- 


The  Inadeq^uacy  of  Ministers'  Salaries    203 

fore  the  chui'ch  generally  offers  the  smallest  possi- 
ble amount  that  is  thought  necessary  to  get  the 
character  of  man  it  desires.  Now,  it  is  not  fair 
that  the  minister  is  not  represented  in  fixing  his 
salary.  If  the  people  fixed  the  amounts  they  paid 
lawyers  and  doctors  these  professions  would  be  un- 
derpaid, too.  Physicians  combine  and  fix  their 
standard  of  prices.  Lawyers  do  the  same.  Mer- 
chants combine  and  regulate  prices.  Labour 
unions  demand  and  receive  shorter  hours  and  better 
pay.  Is  it  right  for  them  to  do  so  ?  Then  why 
should  not  the  minister  be  represented,  at  least,  in 
fixing  his  salary  ?  The  proper  ecclesiastical  court — 
the  presbytery,  the  conference  or  association — 
could  take  the  matter  in  hand.  That  would  allow 
both  sides  to  be  represented.  Justice  is  not  likely 
to  be  done  where  both  sides  are  not  represented. 

Another  cause  of  small  salaries  is  that  a  long-con- 
tinued inadequate  support  of  the  minister  has  re- 
sulted [r  a  noxious  system  of  alms;  and  this  nox- 
ious system  of  alms  reacts  to  keep  salaries  down. 
Ministers  must  have  a  reduction  in  the  cost  of  goods 
at  the  stores,  free  tickets  to  such  shows  as  they 
will  attend,  and  rates  at  the  hotels.  Moving  ex- 
penses are  generally  provided  extra.  If  ever  able 
to  send  children  to  college  free  tuition  awaits  them 
there.  Physicians  treat  his  family  free,  or  for  a 
small  sum.  And  he  receives  gratuities  at  the  altar 
and  at  the  bier.  In  case  of  long  or  unusual  sickness 
in  his  home  or  a  trip  to  the  hospital,  special  offerings 
are  frequently  made  to  him  because  it  is  known  that 
he  is  not  financially  able  to  meet  his  bills  without 


204    Discreditable  Situation  within  the  Church 

it — all  because  he  is  known  to  serve  at  starvation 
wages. 

This  condition  of  things  breeds  two  evils :  First, 
it  pauperizes  the  minister.  That  is  not  good  for  his 
manhood,  nor  is  it  a  pleasant  experience.  If  he  is 
the  right  kind  of  man  it  humiUates  him  beyond  de- 
scription. To  be  forced  to  accept  what  is  commonly 
understood  to  be  charity  is  all  that  a  decent,  deserv- 
ing, underpaid  man  can  stand ;  and  it  lowers  his 
standing  in  the  community.  The  world  does  not  like 
a  pious  mendicant,  and  it  looks  on  him  with  mingled 
pity  and  contempt ;  and  in  this  the  world  is  right. 

The  minister  ought  to  pay  for  what  he  gets  as 
other  people  do ;  and  his  standing  in  the  community 
will  never  be  what  it  should  be  till  he  can  do  so.  But 
he  can  never  pay  as  other  men  pay  until  he  is  paid 
for  his  services  on  a  basis  that  enables  him  to  do  so. 

The  second  evil  is  that  people  generally  imagine 
that  a  minister's  extra  gifts  are  so  generous  that  he 
needs  little  salary.  That,  however,  is  far  from  the 
facts  in  the  case.  Certain  ministers  fare  better  in 
the  matter  of  extra  gifts  than  others.  Communities 
differ  in  their  generosity  in  such  matters.  The  gen- 
eral average  is  very  small  indeed.  Certain  dr}^- 
goods  and  clothing  stores  are  all  that  ever  gave  the 
writer  any  discount.  But  it  often  happens  that  the 
prices  of  the  goods  are  arbitrarily  raised  on  purpose 
so  that  the  discount  can  be  given  without  sacrificing 
any  part  of  the  usual  profits.  In  this  way  the  min- 
ister often  pays  more  for  his  goods  than  other  peo- 
ple. Gifts  for  marriages  and  funerals  have  been 
small    with   the  present  writer.     He  has  been  per- 


The  Inadequacy  of  Ministers'  Salaries    205 

forming  marriage  ceremonies  for  a  number  of  years 
and  for  the  entire  period  of  his  ministerial  career  his 
average  has  been  only  thirty  dollars  per  year— cer- 
tainly a  small  sum.  Funerals  on  the  whole  have  not 
only  not  paid  anything,  but  they  have  been  a  source 
of  considerable  expense;  money  received  from  fu- 
nerals would  not  nearly  repay  what  they  have  cost. 
All  other  gifts  have  been  counterbalanced  and  more 
by  the  expenses  for  "  thank  you  "  jobs.  The  Baptist 
church  of  New  York  made  a  correspondence  study 
of  conditions  in  six  associations  of  the  state.  They 
received  replies  from  one  hundred  and  forty-six 
churches  of  various  denominations.  Omitting  three 
ministers  who  received  high  fees  they  found  that  the 
average  pastor  received  in  fees  approximately  thirty- 
six  dollars  annually. 

Another  serious  difficulty  is  that  we  have  too  many 
churches  and  ministers  to  support  in  this  country, 
and  too  much  expensive  church  machinery.  The 
average  small  town  and  village  and  frequently  the 
country  is  literally  cursed  with  church  houses  and  or- 
ganizations. While  these  conditions  necessarily  make 
the  pastor's  salary  smaller  than  otherwise  it  might 
be,  they  do  not  justify  the  exceedingly  small  salaries 
that  are  paid.  Thousands  of  our  churches,  as  small 
and  poor  as  they  are,  could  double  and  treble  the 
pastor's  salary  if  the  membership  paid  only  one-half 
or  even  one-fourth  of  the  tithe  of  their  income. 

3.    Some  Evils  of  Inadequate  Salaries 
Many  ministers  are   forced   to   divide  their  best 
energies  and  time  between  some  form  of  business 


2o6    Discreditable  Situation  witliin  the  Church 

and  the  church  in  order  to  live.  This  is  legitimate 
when  it  is  necessary  ;  but  the  minister  who  does  so  is 
thereby  unfitted  for  his  best  work  as  a  pastor  and 
preacher.  Pinched  by  poverty  as  so  many  are  they 
cannot  be  free  from  worldly  care.  They  know  that 
they  must  present  the  outward  appearance  of  men 
more  prosperous  than  they  really  are.  The  length  of 
their  service  at  any  given  place,  their  usefulness  while 
there  and  their  possibilities  for  a  future  field  when 
they  leave,  all  conspire  to  force  them  to  make  a 
satisfactory  personal  appearance  with  themselves  and 
families. 

Ministers  are  so  badly  handicapped  financially  that 
thousands  of  them  are  constantly  on  the  outlook  for 
any  vacancy  that  promises  the  slightest  relief.  Ee- 
cently  a  Presbyterian  church  in  Iowa  was  vacant. 
It  paid  eight  hundred  dollars  and  manse.  Forty  ap- 
plications were  received.  Another  paying  twelve 
hundred  dollars  and  manse  had  one  hundred  applica- 
tions. The  work  of  the  minister  amid  such  embar- 
rassments and  uncertainties  cannot  be  satisfactory  to 
himself  or  very  profitable  to  the  people. 

Underpaid  ministers  must  necessarily  render  a  poor 
service  to  the  churches.  So  large  a  part  of  their 
meagre  salaries  must  go  for  the  necessities  of  life  that 
they  cannot  provide  the  books,  magazines  and  other 
things  needful  for  the  success  of  their  work.  The 
average  minister  is  not  to  blame  for  rendering  an 
inferior  service  in  the  pulpit ;  he  is  doing  the  best  he 
can. 

Some  years  ago  Edward  Bok  created  a  great  sensa- 
tion when  he  said  that  people  did  not  attend  church 


The  Inadequacy  ot  Ministers'  Salaries    207 

because  the  average  sermon  was  not  worth  the  trouble 
to  go  and  hear  it.  He  was  right  about  it ;  and  con- 
ditions are  little  if  any  improved  to-day.  But  do  not 
blame  the  poor  minister  ;  generally  he  is  doing  his 
best.  He  is  amply  capable  of  better  things,  but  the 
meagre  salary  he  receives  forbids  the  things  that 
would  make  his  sermons  and  work  a  success.  What 
would  a  farmer  in  Iowa  or  Illinois  do  with  four  hun- 
dred acres  of  the  best  soil  and  with  only  the  farm- 
ing equipment  of  fifty  years  ago  and  most  of  that 
worn  out  ?  He  would  have  as  much  chance  to  suc- 
ceed as  the  average  minister  has  ;  but  he  would  fail 
for  the  same  reason  that  many  of  the  best  of  the  min- 
istry fail. 

Another  evil  of  small  salaries  is  the  needless  humil- 
iation of  a  poverty  in  old  age  that  forces  many  of 
the  most  consecrated  ministers  to  Hve  on  charity. 
Many  churches  provide  a  fund  for  the  needy  among 
the  superannuated.  That  is  a  noble  provision  and 
yet  that  is  not  entirely  satisfactory,  for  it  is  more  or 
less  embarrassing  to  the  recipient.  What  the  minis- 
ter needs  is  not  charity  but  justice  j  with  justice  he 
can  provide  for  his  own  old  age. 

4.    What  the  Minister's  Salary  Ought 

TO  Be 

What  kind  of  salary  ought  ministers  to  receive  ? 
Many  have  never  considered  that  question.  That 
can  be  determined  only  by  considering  what  is  ex- 
pected or  demanded  of  a  minister.  He  certainly 
ought  to  be  paid  on  a  basis  that  will  enable  him  to 
support  his  family  decently,  that  will  enable  him  to 


2o8    Discreditable  Situation  within  the  Church 

make  his  work  a  success  ;  and  that  will  enable  him  to 
lay  by  something  for  old  age.  The  minister  has  as 
much  right  to  something  for  old  age  as  any  man  living. 
If  he  is  willing  to  live  on  a  moderate  income  all  his  life 
he  ought  to  be  allowed  to  escape  the  poorhouse  when 
he  is  old,  or  galling  poverty  at  home,  or  the  humilia- 
tion of  asking  for  a  pittance  of  charity  from  some 
church  board. 

The  demands  made  on  a  minister  are  certainly  not 
less  than  those  made  on  professional  and  business  men 
generally.  In  fact  more  is  required  of  ministers  to- 
day than  of  any  other  class  of  men  in  existence.  The 
preparation  is  long  and  arduous  ;  the  actual  average 
of  preparation  for  ministers  is  far  above  that  of  any 
other  profession,  unless  it  is  college  professors — far 
above  the  average  of  lawyers  and  doctors.  In  1910, 
according  to  the  report  of  the  Commissioner  of 
Education,  one  theological  student  in  three  in  the 
United  States  had  a  college  education,  one  law 
student  in  five  and  one  medical  student  in  ten  and 
one  dental  student  in  twenty-eight.  These  figures 
doubtless  represent  the  differences  in  equipment  of 
these  professions  fairly  well. 

No  man  is  required  to  do  more  to  keep  up  with  the 
world  and  his  work  than  the  minister  if  he  would 
succeed.  He  must  stud}^  continually.  ISTo  men  do 
more  study  unless  it  be  the  teachers.  Preaching  is  a 
tremendous  task.  The  preacher's  only  subject  is  the 
old,  old  story ;  but  it  must  be  presented  more  than 
one  hundred  times  annually  to  the  same  audience  ; 
and  the  people  demand  something  fresh.  A  liberal 
expenditure  is  required  to  provide  the  books,  maga- 


The  Inadequacy  of  Ministers'  Salaries    209 

zines  and  literature  needed  for  doing  this  work  ac- 
ceptably. Every  minister  should  have  a  good 
library.  It  is  not  enough  to  have  a  public  library  in 
town,  be  it  ever  so  good.  But  the  country  minister 
and  many  of  those  in  towns  and  villages  have  not 
that  much.  The  minister  needs  a  library  suited  to  his 
special  work,  and  that  is  not  found  in  a  public  library. 
The  average  minister's  library  is  very  poor.  It  has 
been  the  writer's  privilege  to  examine  the  libraries 
of  a  few  hundi-ed  of  them  in  his  lifetime.  He  has 
been  shocked  at  what  he  has  seen.  Notwithstand- 
ing this  want  of  equipment  as  high  a  standard  of 
efficiency  is  demanded  of  the  minister  as  of  any  man 
living. 

The  minister's  salary  on  an  average  is  less  than 
that  of  the  day  labourer.  But  the  labourer  chooses 
the  house  and  neighbourhood  in  which  he  shall  live  ; 
he  determines  his  own  scale  of  expenses.  But  these 
questions  for  the  minister  are  all  determined  by  the 
church.  It  is  the  minister's  business  to  stretch  his 
salary  up  to  the  church's  requirements.  Many 
churches  provide  manses  and  figure  them  as  so  much 
additional  salary ;  but  manses  are  not  an  unmixed 
blessing.  They  are  often  so  large  that  they  become 
a  serious  tax  on  the  minister's  slender  purse.  Nec- 
essary furnishings  and  fuel  bills  become  embarrass- 
ing. They  often  take  bread  out  of  the  children's 
mouths.  The  demands  on  the  social  life  of  the  minis- 
ter are  greater  than  those  of  any  other  man.  He 
must  keep  himself  and  family  on  a  plane  with  what 
are  termed  the  well-to-do  people  in  his  church  and 
community.     The  church  demands  it.     The  doctor, 


210    Discreditable  Situation  within  the  Church 

the  lawyer  and  the  merchant  are  not  required  to  do 
anything  of  the  kind.  They  live  Avhere  they  please 
and  spend  what  they  please.  Their  families  may  go 
out  very  little,  or  dress  poorly  and  it  is  all  right ; 
but  such  would  not  be  tolerated  in  the  minister. 
His  income  is  decidedly  below  the  average  and  it  is 
therefore  very  difficult  and  often  impossible  for  him 
to  meet  these  demands.  He  must  economize  shame- 
fully in  some  places  and  ways  in  order  to  make  a 
pretense  at  keeping  up  with  what  is  expected  of  him 
in  outward  show. 

There  are  endless  little  demands  made  on  the  min- 
ister that  are  made  on  nobody  else,  and  nobody  else 
knows  anything  about  them.  There  are  many  calls 
for  help  where  the  facts  cannot  be  made  public  and 
where  a  pastor  cannot  decline  the  help.  He  must  be 
a  liberal  giver  to  all  sorts  of  things  or  he  is  dubbed 
stingy  and  loses  his  influence.  He  must  attend  the 
various  church  courts,  presb3'tery,  conference  or  as- 
sociation, annually  or  often  er.  He  is  called  on  to 
serve  on  committees  and  to  attend  special  confer- 
ences frequently.  All  these  things  cost  money. 
Livery  hire,  street-car  fare  and  even  postage  soon 
amount  to  a  considerable  sum.  For  a  month,  chosen 
at  random,  the  writer  kept  account  of  his  postage 
bill.  Correspondence  which  in  no  way  concerned 
himself  but  which  was  wholly  in  the  interest  of 
others  cost  two  dollars  and  twenty-eight  cents.  That 
means  twenty-seven  dollars  and  fifty  cents  for  the 
year.  A  good  salary  can  be  spent  in  little  things. 
There  is  an  endless  number  of  "  thank  you  "  jobs 
which   every   pastor   must   do, — free   services,   free 


The  Inadequacy  of  Ministers'  Salaries    2 1 1 

trips,  free  lectures,  free  addresses  for  all  sorts  of  oc- 
casions. Even  those  things  which  propose  to  pay 
his  expenses  generally  fail  to  do  it,  because  there  are 
often  expenses  which  the  minister  must  meet  in 
order  to  render  the  service  but  which  he  hesitates  to 
report  as  an  item  of  expense ;  and  if  he  did  so  re- 
port pay  would  often  be  refused.  The  people  have 
no  idea  of  the  number  of  times  and  the  various  ways 
in  which  a  minister  is  irai)osed  upon. 

Recently  a  Western  church,  with  a  membership  of 
over  two  hundred  and  fifty  people,  and  well-to-do, 
asked  a  minister  to  hold  for  them  an  evangelistic 
meeting  of  some  weeks  for  which  "  expenses  "  were 
offered.  Now,  in  any  other  line  of  business  on 
earth  who  but  a  church  would  have  proposed 
such  a  thing,  and  who  but  a  minister  would  ac- 
cept such  an  offer  ?  Shall  ministers  do  it  ?  They 
often  do,  and  they  dare  not  refuse  many  such  re- 
quests. 

If  the  workman  is  worthy  of  his  hire  he  ought  to 
have  it ;  and  if  not  the  work  ought  to  be  abolished. 
It  is  heroic  and  Christian  to  serve  the  poor,  the  ig- 
norant and  the  ungodly  on  poor  pay  if  necessary ; 
but  when  an  enlightened  Christian  people  enjoying 
every  luxury  are  not  willing  to  support  the  church 
and  minister  it  is  time  to  leave  them  unserved. 
There  has  never  been  a  time  when  ministers  did  not 
gladly  serve  the  poor  for  little  or  nothing.  The 
world  honours  such  service.  But  the  world  despises 
a  man  who  will  give  his  services  to  the  rich  for  the 
privilege  of  barely  keeping  out  of  the  poorhouse  for 
a  few  years.     The  Master  Himself  warned  us  against 


212     Discreditable  Situation  within  the  Church 

throwing   the  pearls   of  truth  before  swine  which 
would  only  turn  and  rend  those  who  did  it. 

Certainly  no  one  would  think  that  a  minister's 
salary  should  be  less  than  enough  to  enable  him  to 
give  his  undivided  energies  to  the  work,  to  keep 
himself  free  from  unnecessary  worldly  care,  to  sup- 
port himself  and  family  in  keeping  with  the  demands 
of  his  church,  enough  to  enable  him  to  make  a  suc- 
cess of  his  work  and  to  provide  modestly  for  old  age. 
Such  a  salary  would  be  a  great  increase  over  the 
present  average. 


PART   III 


The  Unity  of  Protestantism   Offers 
the  Only  Solution 


There  is  one  body,  and  one  Spirit,  even  as  also  ye  were  called  in 
one  hope  of  your  calling ;  one  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all,  who  is  over  all,  and  through  all,  and  in  all. — Paul. 

One  is  your  Master,  even  Christ,  and  ye  are  all  brethren. — Jesus. 

But  him  that  is  weak  in  faith  receive  ye,  yet  not  for  decision  of 
scruples.  One  man  hath  faith  to  eat  all  things  :  but  he  that  is  weak 
eateth  herbs.  Let  not  him  that  eateth  set  at  naught  him  that  eateth 
not ;  and  let  not  him  that  eateth  not  judge  him  that  eateth  :  for  God 
hath  received  him.  Who  art  thou  that  judgest  the  servant  of  another  ? 
to  his  own  lord  he  standeth  or  falleth. — Paul. 

If  I  bestow  all  my  goods  to  feed  the  poor,  and  if  I  give  my  body  to 
be  burned,  but  have  not  love,  it  profiteth  me  nothing. — Paul. 

Necessity — thou  best  of  peacemakers. 

As  well  as  the  surest  prompter  of  invention. 

—Scott. 


THE  IMPOTENCE  OF  A  DIVIDED  CHURCH 

THE  Protestant  Church,  divided  as  it  is, 
stands  helpless  and  impotent  in  the  presence 
of  its  evils  and  problems  and  before  its 
enemies.  The  weakness  of  the  thirteen  colonies  be- 
fore their  union  is  a  picture  of  the  helplessness  of  the 
Church  to-day.  What  the  colonies  were  able  to  do 
after  union  is  highly  suggestive  of  what  a  united 
Church  could  do.  Business  interests  everywhere  are 
forming:  unions  and  combinations  in  the  interest  of  a 
greater  efficiency  and  economy  of  administration. 
It  is  an  age  of  combination  and  unification.  The 
government  may  regulate  business  combinations  but 
it  will  probably  never  prevent  them.  It  is  the  spirit 
of  the  age.  Evil  is  organized  and  unified.  The 
Church  must  unify  if  it  is  to  win. 

1.    Powerless  to  Solve  the  Problems  at 
Home  and  Abroad 

The  problems  confronting  the  Church  can  be 
solved  only  by  concerted  action.  The  degree  of  it 
required  is  not  possible  in  a  divided  Church.  There 
is  too  much  waste  in  friction.  The  necessary  author- 
ity is  lacking.  Continued  division  only  means  en- 
larged interdenominational  and  independent  work, 
which  can  never  be  properly  coordinated. 

ais 


2i6    Unity  of  Protestantism  the  Only  Solution 

If  the  problems  at  home  could  be  solved  by  a 
divided  Church,  which  we  believe  is  not  possible,  the 
problems  abroad  would  still  demand  that  all  waste 
and  friction  should  cease  and  that  all  the  Christian 
forces  should  cooperate  to  the  limit  of  their  ability. 
The  Gospel  must  be  preached  to  a  thousand  millions 
of  heathen,  to  two-thirds  of  the  human  family.  It 
must  be  preached  in  hundreds  of  different  languages 
and  dialects  and  amidst  every  conceivable  climatic 
condition.  Many  schools,  colleges,  theological  semi- 
naries, hospitals  and  publishing  houses  are  absolutely 
necessary  to  the  success  of  the  work  ;  far  more  than 
can  be  provided  by  a  divided  Church. 

Movements  towards  nationalism  among  the  non- 
Christian  nations  must  be  guided  and  informed. 
Their  growing  systems  of  education  must  in  some 
way  be  furnished  a  Christian  element.  All  the  forces 
revolutionizing  the  nations  must  be  influenced  for 
good  and  for  Chi^st.  There  is  no  time  to  be  lost. 
If  these  things  are  done  the  present  generation  must 
do  them.  Whatever  yellow  peril  there  may  be,  or 
whether  there  is  to  be  a  yellow  peril,  depends  on 
whether  Protestantism  will  unite  to  conquer  the 
world  for  Christ. 

2.  The  Necessity  for  Readjustment 
Some  men  predict  that  Christianity  has  seen  its 
best  days  and  that  science,  humanitarian  sentiment 
or  something  else  will  take  its  place.  They  expect 
to  see  our  churches  turned  into  laboratories,  haUs  of 
amusement,  and  arenas  for  political,  economic,  and 
sociological    discussion.      But  that   will  never  be. 


The  Impotence  of  a  Divided  Church     217 

Religion  is  not  something  manufactured.  It  is  real 
and  essential.  Superstition  and  avarice  do  not  ex- 
plain it. 

But  the  Church  is  under  the  constant  necessity  of 
readjusting  itself  to  the  changing  needs  of  the  social 
order  that  it  may  continue  to  be  the  supreme 
medium  of  God's  education,  leadership  and  service 
among  men.  Its  theology,  instruments  and  methods 
of  service  require  readjustment  in  every  age.  And 
unless  the  Church  of  to-day  can  in  some  way  readjust 
itself  so  as  to  meet  the  changed  conditions  of  the 
times  it  must  cease  to  be  a  veiy  important  factor  in 
modern  life.  It  has  ahvays  readjusted  itself  when 
necessary.  In  its  ability  to  do  so  is  seen  its  vitality 
and  divinity.  We  believe  it  will  continue  to  do  so 
whenever  the  necessity  arises.  Jesus  promised  that 
the  gates  of  hades  should  not  prevail  against  it.  We 
beUeve  His  promise. 

We  have  missed  our  purpose  if  we  have  seemed  to 
be  pessimistic.  There  is  no  reason  for  pessimism. 
Evils  are  numerous  enough,  but  there  is  a  growing 
consciousness  of  their  presence,  and  a  wide-spread 
and  increasing  desire  to  be  rid  of  them.  The  Church 
has  lost  its  hold  upon  many ;  but  the  world  was 
never  so  much  interested  in  Christianity.  The  king- 
dom of  God  never  had  such  power  among  men.  But 
the  Christianity  of  our  day  is  largely  divorced  from 
the  Church. 

Unquestionably  the  type  of  spiritual  life  is  being 
changed,  and  in  a  direction  badly  needed.  Every 
change  may  not  be  for  the  better.  There  ought  to 
be  more  meditation  and  prayer  in  modern  religious  life. 


2l8    Unity  of  Protestantism  the  Only  Solution 

But  certainly  the  traditional  type  of  piety,  ecstatic, 
ascetic,  and  anemic,  needed  a  change.  It  spent  its 
energies  in  song  and  prayer  and  occasionally'^  in  emo- 
tional outbursts.  The  monk  shut  himself  up  in  his 
cloister,  the  traditional  Christian  in  his  church. 
His  church  was  an  ark,  a  prototype  of  the  ancient, 
bearing  its  precious  and  imprisoned  cargo  of  the 
righteous  over  the  angry  floods  which  were  engulf- 
ing the  world.  A  soul  here  and  there  might  be 
rescued  from  destruction  ;  and  the  Church  met  its  re- 
sponsibility in  the  matter  if  it  only  held  out  its  hand 
to  the  perishing  who  chanced  to  be  carried  within 
reach  by  the  current.  But  a  more  robust  and 
vigorous  type  of  piety  has  made  its  appearance ;  one 
that  is  not  content  to  sing  and  pray  and  piously  con- 
template a  future  deliverance  at  death  or  some  other 
time.  It  seeks  deliverance  here  and  now.  It  would 
make  this  wilderness  of  woe  into  a  garden  of  roses. 

Many  people  in  the  Church  believe  that  religious 
faith  is  on  the  decline.  As  an  indication  of  that  fact 
they  tell  us  of  numerous  growing  evils  which  to 
them  indicate  that  fact :  chief  among  these  they 
mention  the  loss  of  interest  in  the  Church ;  the  disre- 
spect for  ecclesiastical  authority  ;  the  lack  of  in- 
tense convictions  among  religious  people  generally  ; 
the  spirit  of  doubt  which  robs  religious  faith  of  its 
certitude ;  and  the  general  indifference  to  religion. 
They  mean,  of  course,  religion  of  the  traditional  type. 

This  indictment  of  the  age  is  based  on  the  assump- 
tion that  Christianity  of  the  traditional  type  is  satis- 
factory, and  that  the  Church  is  practically  what  it 
ought  to  be.     But  nothing  could  be  wider  from  the 


The  Impotence  of  a  Divided  Church     219 

mark.  Loyalty  to  a  denominational  and  sectarian 
Church  is  not  loyalty  to  Jesus  Christ ;  and  the  loss 
of  such  loyalty  is  great  gain.  Disrespect  for  eccle- 
siastical authority  is  but  a  natural  reaction  against 
the  exercise  and  abuse  of  an  artilicial  and  unchris- 
tian authority  ;  and  must  end  in  the  establishment  of 
a  proper  authority.  The  lack  of  intense  convictions 
is  nothing  more  than  a  loss  of  interest  in  the  differ- 
ences that  divide  sects  and  is,  therefore,  one  of  the 
most  encouraging  signs  of  the  times.  The  lack  of 
certitude  in  religious  faith  is  due,  in  a  large  measure 
at  least,  to  the  inevitable  readjustment  through 
which  theology  must  pass,  more  or  less,  in  every  age. 
Modern  conditions  require  a  larger  readjustment 
than  usual  and  a  more  wide-spread  doubt  natm'ally 
attends  it.  Readjustment  is  always  attended  with 
danger  to  faith,  but  such  is  the  price  of  progress. 
The  general  indifiference  towards  religion  of  the  tra- 
ditional type  is  but  the  inevitable  loss  of  interest  in 
an  "  other- world  liness  "  which  has  little  concern  for 
the  present  world.  The  world  does  not  find  the 
heart  of  Christ  sufficiently  manifest  in  the  Church  of 
Christ.  These  supposed  evils  are  either  inevitable 
"  growing  pains  "  or  most  wholesome  tendencies. 

The  age  has  been  characterized  as  materialistic 
and  agnostic.  Perhaps  it  is.  But  there  are  other 
movements  which  are  deeper  and  profounder.  It  is 
preeminently  a  spiritual  age.  There  was  never  so 
much  philanthropic  effort  and  philanthropy  was 
never  so  truly  spiritual.  Never  before  were  so  many 
men  and  women  consecrated  to  the  work  of  human 
uplift ;  never   were   so   many   eager  for  a  place  to 


220   Unity  of  Protestantism  the  Only  Solution 

serve ;  and  never  were  such  satisfactory  results  ac- 
complished. There  is  a  new  cry  for  Christ  who 
shall  fullill  the  hopes  of  the  ages.  Men  everywhere 
demand  reality,  the  truth,  at  whatever  cost ;  and  at 
heart  that  is  faith.  There  are  wide-spread  and  pro- 
found movements  towards  the  view-point  of  Jesus. 
Never  were  so  many  people  consecrated  to  His  ideals, 
both  for  the  individual  and  for  society.  Moral 
values  were  never  so  high.  Men  are  seeking  as  never 
before  to  apply  economically,  politically  and  socially 
the  principles  and  ideals  of  Jesus.  Whatever  is  un- 
fraternal  is  seen  to  be  unchristian.  It  is  an  age  of 
faith  and  not  of  doubt,  an  age  of  robust  spirituality. 

Readjustment  of  the  Church  is  necessary  ;  but  at- 
tempts in  that  direction  are  not  without  their 
dangers.  Some  of  these  dangers  may  be  seen  in 
certain  present-day  tendencies.  The  economic  side 
of  the  question  may  be  given  too  much  prominence  ; 
but  the  economic  is  only  a  part  of  life.  Political 
economy  neither  explains  all  the  changes  that  have 
occurred  among  us,  nor  can  it  provide  a  remedy  for 
all  our  ills.  When  all  the  economic  wants  of  men 
have  been  satisfied  they  are  still  haunted  by  a  hor- 
rible emptiness  of  life. 

The  modern  Church  must  be  socialized.  But  life 
cannot  be  interpreted  in  terms  of  sociology.  Man  is 
more  than  a  social  being.  Sociology  can  never  take 
the  place  of  theology.  Our  problems  can  never  all 
be  solved  on  a  human  level.  Man  is  a  spiritual  be- 
ing. Worship,  faith  in  God,  a  spiritual  vision,  the 
life  of  God  consciously  abiding  in  the  hearts  of  men, 
are  essential  elements  of  his  highest  well-being  here. 


The  Impotence  of  a  Divided  Church     221 

There  is  no  substitute  for  the  Gospel.  And  the  chief 
need  of  our  day  is  the  supremacy  of  a  spiritual  re- 
ligion. 

3.    The  "Weakness  of  Federation 

Nothing  short  of  the  unity  of  Protestantism  can 
provide  a  remedy  for  the  ills  that  afflict  the  Church 
and  solve  the  problems  which  confront  it. 

Federation  may  accomplish  much  good,  but  it  can 
never  cure  our  evils  or  solve  our  problems.  It  pro- 
ceeds primarily  in  response  to  the  growing  demand 
for  economy  of  administration.  This  evil  it  can 
greatly  relieve.  But  federation  has  at  least  two 
fatal  weaknesses : 

First,  federation  leaves  sectarianism  and  denomi- 
nationalism  which  are  the  chief  sources  of  the  evils 
in  the  case.  While  writers  generally  speak  of  eco- 
nomic waste  chiefly  in  their  arguments  for  unity, 
that  is  by  no  means  the  primary  reason  for  unity. 
They  do  this  because  people  can  be  made  to  see  eco- 
nomic evils  more  easily  than  other  evils ;  and  they 
respond  to  these  more  readily.  But  sectarianism 
and  denominationalism  are  evils  in  themselves.  The 
clash  between  different  denominations  constitutes  one 
of  our  social  difficulties  and  problems.  The  polemic 
bitterness  and  intolerance  which  have  been  engen- 
dered in  the  past  have  been  anti-social  forces  of  the 
first  importance  ;  and  sectarianism  and  denomina- 
tionalism are  inherently  anti-social.  This  evil  of  de- 
nominationalism is  being  mitigated  but  it  cannot  be 
cured  while  the  cause  remains. 

Christianity  is  inherently  social ;  chief  among  its 


222    Unity  of  Protestantism  the  Only  Solution 

extensive  vocabulary  of  great  words  are  love,  brother- 
hood, and  fellowship.  The  Church  of  Jesus  Christ  is 
a  social  institution  ;  it  has  a  social  mission  and  message. 
Social  unilication  is  one  of  its  functions.  Nothing 
short  of  the  Church's  highest  social  service  can  ever 
bring  the  kingdom  of  God  to  its  proper  development 
and  power.  Denominationalism  can  never  win  the 
world  for  Christ.  It  violates  the  fundamental  sphit 
of  love  and  brotherhood  and  defeats  the  highest  de- 
velopment of  Christian  character.  Federation  leaves 
the  conditions  out  of  which  necessarily  grow  petty 
ideals,  unholy  rivalries,  jealousies  and  more  or  less 
unworthy  programmes.  These  things  can  be  im- 
proved by  federation,  but  it  leaves  intact  the  machin- 
ery for  their  production. 

Second,  federation  does  not  and  cannot  have  the 
authority  of  administration  required  to  cure  entirely 
the  economic  wastes,  or  to  insure  the  highest  effi- 
ciency of  the  whole  forces.  At  present  it  is  advisory 
only. 

Federation  was  the  first  experiment  in  this  country 
towards  national  unity,  but  it  was  found  to  be 
unsatisfactory.  Our  Constitution  grew  out  of  a  de- 
sire for  "  a  more  perfect  union."  And  federation 
can  be  nothing  more  than  a  way  station  in  our  prog- 
ress towards  the  solution  of  our  problems  in  church. 
As  such  it  ought  to  be  welcomed.  But  the  greatest 
service  that  federation  can  render  is  to  create  the  de- 
sire and  prepare  the  way  for  unity. 

Neither  is  the  union  of  Protestantism  sufficient ; 
what  we  need  is  unity.  The  difference  between 
union  and  unity  is  most  admirably  expressed  by  Bishop 


The  Impotence  of  a  Divided  Church     223 

Brewster  :  "  Unity  means  oneness  ;  union  is  the  bind- 
ing together  of  things  that  are  not  one.  Men  speak 
of  the  union  of  Christians ;  and  it  often  means  merely 
bringing  them  together  as  so  many  sticks  in  a  cord 
of  wood.  .  .  .  Union  is  outward,  accidental  and 
circumstantial.  Unity  is  inward  and  essential. 
Union  is  mechanical;  it  is  put  together.  Unity  is 
vital ;  it  is  the  oneness  of  a  common  life  wherein  the 
parts  grow  together." ' 

It  is  not  supposed  that  the  unity  of  Protestantism 
will  in  itself  remedy  all  the  evils  of  the  present  situa- 
tion, or  that  it  will  necessarily  solve  all  our  problems  ; 
but  rather  that  these  things  can  never  be  accom- 
plished without  unity.  Unity  would  be  a  long  step 
in  the  direction  of  a  solution ;  it  would  provide  a 
condition  which  would  make  solution  possible.  But 
a  unified  Church  would  not  be  a  perfect  Church.  Ke- 
ligion  is  human  and  it  must  be  imperfect  in  its  earthly 
manifestations. 

4.    Church  Entitled   to  the  Cooperation 

OF  All 

Many  people,  conscious  of  the  fact  that  the  Church 
is  out  of  touch  with  the  times,  have  become  indif- 
ferent towards  it.  Some  have  left  it  or  remain 
only  nominally  in  it.  Many  refuse  to  join  or  co- 
operate with  it ;  they  often  feel  that  they  would 
be  out  of  harmony  if  they  should  do  so. 

Many  of  these  are  among  the  best  Christian  peo- 
ple in  the  country.     They  find  no  satisfactory  pro- 

'  "The  Catholic  Ideal  of  the  Church,"  Chaunoey  B.  Brewster, 
D.  D.,  p.  28. 


224   Unity  of  Protestantism  the  Only  Solution 

gramme  in  the  Church.  They  have  no  interest  in 
much  of  the  traditional  theology.  They  are  inter- 
ested in  social  uplift.  They  work  in  the  settlements, 
the  associated  charities  and  in  the  Young  Men's 
and  Young  Women's  Christian  Associations.  They 
may  be  found  doing  real  service  in  many  places, 
but  they  are  not  in  the  Church. 

In  this  way  the  Church  is  losing  the  sympathy 
and  service  that  many  good  men  and  women  could 
render.  And  such  people  lose  an  opportunity  and  a 
blessing.  They  ought  to  put  themselves  where  their 
influence  could  be  made  to  count  for  the  most. 
The  Church  naturally  looks  with  suspicion  on  criti- 
cisms and  suggestions  from  those  without.  Friendly 
criticism  only  is  valuable  and  the  Church  questions 
the  presence  of  that  element  in  the  criticisms  of 
those  who  have  not  enough  interest  in  the  work 
to  come  inside  and  help.  The  large  body  of  men 
and  women  who  are  genuinely  Christian  but  who 
hold  themselves  aloof  from  the  Church  could,  in- 
side the  Church,  do  a  great  work  in  making  the 
Church  what  it  ought  to  be.  They  are  generall}^ 
in  sympathy  with  all  that  is  best.  "  It  is  not  the 
Church  that  is  wrong,"  says  Miss  Jane  Addams,  "  but 
its  methods  :  these  must  be  changed  to  meet  the  de- 
mands of  new  conditions.  We  must  get  at  the  peo- 
ple's needs  if  we  get  at  their  hearts."  The  outside 
saints  could  change  its  methods  if  they  were  inside. 

Jesus  found  the  Jewish  Church  in  need  of  read- 
justment, both  in  its  theology  and  methods.  There 
was  large  room  for  criticism.  He  did  not  hesitate 
to  make  it.     But  He  did  not  fail  to  identify  Himself 


The  Impotence  of  a  Divided  Church     225 

with  it,  though  doubtless  He  found  little  in  harmony 
with  His  ideals.  But  it  was  His  Father's  house. 
About  it  clustered  the  sacred  associations  and  mem- 
ories of  His  people.  It  had  a  large  place  in  their  af- 
fections. It  had  the  machinery  for  great  things  if 
only  it  could  be  properly  directed.  And  so  it  is  with 
the  modern  Church. 

It  is  not  necessary  to  wait  for  unity.  That  must 
necessarily  be  in  the  distance.  There  is  much  to  be 
done  in  the  wilderness  preparing  the  way  for  the 
Lord.  Readjustment  is  already  in  progress.  It  must 
necessarily  proceed  slowly.  It  could  not  be  perma- 
nent unless  it  did.  And  the  Church  is  entitled  to  the 
intelligent  and  earnest  cooperation  of  all  who  are 
interested  in  whatever  pertains  to  human  betterment. 


n 

THE  POWER  OF  A  UNIFIED  CHURCH 

THE  unity  of  Protestantism  would  give  to  the 
Church  enlarged  possibilities  everywhere  ; 
international  cooperation  in  foreign  missions 
would  become  a  possibility  ;  waste  in  denominational 
machinery  would  be  eliminated  ;  struggling  churches 
and  institutions  would  be  consolidated ;  the  fewer 
churches  required  would  be  crowded  and  provided  with 
more  attractive  music  and  better  sermons ;  friction 
and  wasteful  competition  would  be  eliminated ;  the 
Church  would  have  a  decided  advantage  in  the 
larger  social  service  upon  which  it  must  enter ;  ade- 
quate moral  training  could  be  provided  for  students 
in  state  educational  institutions  ;  larger  ideals  and  a 
Iieroic  programme  would  influence  for  good  the 
quality  of  Christian  life  ;  a  better  influence  would  be 
exerted  on  the  outside  world ;  the  poor  could  be 
adequately  provided  for ;  a  special  order  of  preachers 
and  a  division  of  labour  in  the  ministry  would  be 
made  possible  ;  adequate  support  could  be  provided 
ministers,  and  the  poverty  and  charity  of  old  age 
be  avoided ;  all  the  embarrassing  features  of  present 
conditions  would  be  greatly  improved  ;  the  question 
of  ministerial  supply  would  be  solved,  candidates  for 
the  ministry  would  be  increased  because  a  worthier 
work  would  be  offered  them ;  and  many  other 
desirable  things   would    be  accomplished,   not    the 

226 


The  Power  of  a  Unified  Church         227 

least  among  which  would  be  to  free  ministers,  loyal 
to  Jesus  (yhrist,  from  the  embarrassments  of  creed- 
subscription  in  non-essentials. 

1.  The  Revision  of  Seminary  Training 
The  minister  is  a  primary  factor  in  any  possible 
progress  of  the  Church.  Progress  is  by  no  means  de- 
pendent upon  him  ;  but  he  may  greatly  hinder  or  help 
it.  For  that  reason  his  training  is  highly  important. 
At  present,  whether  young  men  are  preparing  for 
mission  work,  home  or  foreign,  the  pastorate  in  the 
city,  the  smaller  towns  or  the  country,  they  are  all 
given  substantially  the  same  course,  all  ground  out 
at  the  same  mill.  Manifestly  there  is  need  of  re- 
vision in  our  theological  seminaries  to  fit  more  per- 
fectly the  work  which  ministers  are  expected  to  do. 
As  well  expect  to  give  all  young  men  preparing  for 
business  or  the  professions  one  common  course  and 
leave  them  to  enter  medicine,  law,  dentistry  or 
business  as  they  may  choose  later,  as  to  expect  that 
one  common  course  will  fit  all  young  men  preparing 
for  the  ministry  for  the  particular  work  which  later 
they  may  enter.  Slight  supplementary  courses  are 
not  sufficient.  The  length  of  the  course  can  hardly 
be  increased.  There  must  be  elimination  or  a  larger 
liberty  in  electives.  A  large  part  of  what  students 
are  now  forced  to  take  in  the  average  seminary  is 
worth  little  or  nothing  in  the  pastorate.  Hebrew 
and  Greek  are  worth  little  to  the  average  pastor. 
Some  men  may  study  them  profitably,  but  many 
have  no  linguistic  tastes  or  abilities.  Why  should 
they  be  forced  to  take  them  ?    Verbal  inspiration  is 


228    Unity  of  Protestantism  the  Only  Solution 

no  longer  believed.  Bible  study  is  not  now  so  much 
a  study  of  words ;  modern  methods  of  interpreta- 
tion are  on  broader  lines  than  formerly.  The  aver- 
age pastor  has  no  time  to  keep  up  his  languages  if  he 
had  the  scholarship.  The  average  seminary  gradu- 
ate, if  he  would  get  back  to  the  original,  must  take 
what  scholars  tell  him  in  English.  He  can  take 
what  they  say  without  his  little  knowledge  of  the 
original.  Especially  is  this  true  when  his  time  in  the 
seminary  can  be  so  much  more  profitably  spent  in 
other  lines  of  work. 

While  a  minister's  duties  are  manifold  there  are 
none  so  important  as  preaching.  Most  of  his  duties 
niay  be  performed  by  other  consecrated  workers, 
but  not  the  preaching. 

If  he  is  to  reach  the  men  of  to-day  he  must  deliver 
a  message  that  appeals  to  the  modern  man.  The 
dogmatic  method  in  theology,  with  its  complete  and 
consistent  system  of  doctrines,  served  a  good  pur- 
pose in  its  day.  But  that  day  is  gone.  Such 
systems  were  built  by  deduction.  "  Deductive  logic," 
says  Henry  Yan  Dyke,  "  is  just  as  strong  as  it  ever 
was,  but  somehow  or  other  men  are  not  as  much  im- 
pressed by  it.  Induction  is  the  method  of  to-day ; 
and  that  is  a  subtle,  evasive,  mobile  method.  It  can- 
not be  shut  in  by  a  ring  of  fortresses.  Already  the 
dogmatic  systems  in  which  the  inductive  method  is 
ignored  or  subordinated  (whether  made  long  ago,  or 
constructed  yesterday  on  ancient  models)  are  out  of 
date."  • 

»  "The  Gospel  for  an  Age  of  Doubt,"  Henry  Van  Dyke,  D.  D., 
p.  51. 


The  Power  of  a  Unified  Church  229 

The  moderD  minister,  therefore,  must  have  a 
modern  theology  ;  modern  in  its  construction  and 
dress,  but  apostoHc  in  its  content.  We  recognize  the 
danger  of  being  misunderstood.  We  are  not  plead- 
ing for  the  latest  word  of  higher  criticism  or  German 
rationalism,  but  for  a  theology  built  on  modern 
methods,  expressed  in  terms  of  modern  thinking,  and 
a  theology  with  Christ  at  its  centre. 

Jesus  Christ  was  everything  to  the  apostles.  "  It 
was  the  manifestation  of  Christ  that  converted  them, 
the  love  of  Christ  that  constrained  them,  the  power 
of  Christ  that  impelled  them.  He  was  their  certainty 
and  their  strength.  He  was  their  peace  and  their 
hope.  For  Christ  they  laboured  and  suffered  ;  in 
Christ  they  gloried ;  for  Christ's  sake  they  lived  and 
died.  They  felt  and  they  declared  that  the  life  that 
was  in  them  was  His  life.  They  were  confident  that 
they  could  do  all  things  through  Christ  which 
strengthened  them.  The  offices  of  the  Church  .  .  . 
were  simply  forms  of  service  to  Him  as  Master  ;  the 
doctrines  of  the  Church  were  simply  unfoldings  of 
what  she  had  received  from  Him  as  Teacher  ;  the 
worship  of  the  Church,  as  distinguished  from  that  of 
the  Jewish  synagogue  and  the  heathen  temple,  was 
the  adoration  of  Christ  as  Lord."  '  The  place  given 
Jesus  Christ  in  the  early  Church  was  the  secret  of 
its  influence  over  the  world. 

Whether  the  minister  has  a  finished  and  systematic 
theology  when  he  leaves  the  seminary  makes  little 
difference.     The  apostles  did  not  have  it.     Moody 

^  "  The  Gospel  for  an  Age  of  Doubt,"  Henry  Van  Dyke,  D.  D., 
p.  63. 


230    Unity  of  Protestantism  the  Only  Solution 

did  not  have  it.  But  they  preached  with  power. 
Many  of  the  most  powerful  ministers  the  world  ever 
had  did  not  have  it.  The  secret  of  this  power  should 
be  found  and  restored  to  the  ministry. 

Revivalism  has  a  place  in  the  work  of  the  modern 
Church  ;  the  evangelist  has  a  place,  but  it  ought  to 
be  chiefly  in  unsupplied  fields.  The  minister  ought 
not  to  be  expected  to  do  everything  ;  he  ought  to  be  a 
specialist.  And  yet  there  are  a  few  things  which 
every  minister  ought  to  do.  Every  minister  ought 
to  be  able  to  do  the  work  of  an  evangelist.  All  can- 
not be  equally  successful,  but  all  can  do  something. 
In  the  Disciples'  church  such  is  the  case.  But  many 
ministers  think  they  cannot  hold  evangelistic  meet- 
ings. So  long  as  they  think  so  they  cannot ;  but  they 
do  themselves  an  injustice  to  think  so.  'No  special  or 
exceptional  abilities  are  required ;  only  consecration 
and  faith.  The  Lord  can  use  any  man  whom  He  calls. 
If  a  minister  cannot  work  for  souls  what  can  he  do  ? 
Is  the  ministry  the  place  for  him^?  Has  he  not  an- 
swered the  wrong  call  ? 

The  pastor  who  does  not  hold  his  own  meetings 
loses  an  opportunity  to  do  some  of  his  best  work ;  he 
loses  his  best  opportunity  to  endear  himself  to  his 
people  and  thereby  increase  his  power  for  good.  If 
it  is  the  rule  to  send  for  evangelists  for  revival  serv- 
ices the  people  are  cultivated  to  expect  no  results 
among  the  unsaved  from  the  pastor's  labours  ;  and  to 
that  extent  he  is  discredited  in  his  own  field.  Who 
is  better  fitted  to  lead  a  congregation  and  direct 
their  energies  in  a  religious  awakening,  the  pastor 
who  knows  them,  their  difficulties  and  needs,  or  a 


The  Power  of  a  Unified  Church         231 

stranger  who  does  not  ?    There  may  be  times  when 
it  would  be  wise  to  bring  in  an  outsider  but  they 
ought   to   be  rare.     If   the  pastor  cannot  do  such 
work  the  Church  ought  to  provide  a  pastor  who  can. 
The  careless  and  often  reckless  use  made  of  the 
fear  motive   is   an   objection  to  much  professional 
evangelistic  work.     There  is  much  less  of   it  now 
than  formerly,  but  it  is  too  common  yet.     There  is  a 
future   retribution   but   the   doctrine  may  be  used 
recklessly.     To  many  it  is  easy  to  preach,  no  very 
special  preparation  being  required.     With  an  authori- 
tativeness    that   allows   no   question,   a  knowledge 
borderino-    on    conceit,   and    a   determination  that 
brooks   no   opposition,  everybody  who  in  the  least 
deo-ree    falls  short  of  some  self-erected  standard  is 
often  consigned  to  the  regions  of  endless  pain.     This 
is  often   done  with  a  shocking  complacency.     But 
there  are  many  thmgs  about  the  great  beyond  that 
none  of  us  know.     One  of  the  greatest  surprises  in 
heaven,  doubtless,  will  be  the  presence  of  many  who 
were  supposed  to  miss  it. 

Powerful  agents  ought  to  be  confined  to  the 
hands  of  the  skillful.  Strychnine  and  nitro-glycerine 
are  powerful  agents  ;  they  are  very  valuable  reme- 
dies ;  but  they  are  dangerous  in  any  but  the  most 
skillful  hands.  None  other  should  be  allowed  to 
administer  them.  So  with  the  doctrine  of  future 
retribution.  The  minister  who  can  perfunctorily 
preach  such  a  doctrine  is  out  of  his  place  in  the  min- 
istry. No  man  should  preach  the  doctrine  of  future 
retribution  whose  s3Tiipathies  do  not  put  tears  in  his 
eyes,  or  at  least  m  his  voice.     These  should  be  so 


232    Unity  of  Protestantism  the  Only  Solution 

self-evident  that  there  could  be  no  mistaking  their 
presence. 

The  seminaries  ought  to  give  to  the  Church  an 
evangeKstic  ministry. 

The  minister  is  a  prophet ;  he  is  a  man  with  a 
message  and  he  must  be  evangelistic.  But  the 
modern  minister  must  be  more.  He  must  be  a 
promoter,  a  man  of  affairs.  He  must  be  trained  to 
bring  things  to  pass. 

Seminaries  need  to  be  more  closely  related  to  the 
work  of  the  pastorate.  The  seminary  is  not  a  cul- 
tural but  a  professional  or  vocational  school.  Its 
work  should  be  organized  on  that  basis.  Whatever 
it  teaches  should  be  related  in  a  practical  way  to  the 
minister's  work.  As  it  is  his  concrete  duties  are 
neglected.  It  is  worth  little  to  build  a  character 
which  can  do  little  or  nothing.  The  ultimate  test  of 
a  minister  is  what  he  can  do. 

Law'  and  medical  schools  have  among  their  teach- 
ers many  men  who  are  active  in  the  practice  of  their 
professions  ;  and  the  seminary  needs  practical  leaders 
among  its  faculty.  Many  things  required  in  a  semi- 
nary course  can  be  taught  satisfactorily  only  by 
those  who  have  achieved  success  in  the  work. 

The  minister  needs  a  larger  training  in  institu- 
tional methods.  They  are  the  methods  of  the  future. 
"While  every  community  must  develop  its  own  activ- 
ities according  to  its  needs,  the  minister  needs  such 
training  in  order  to  insure  his  resourcefulness  in  pro- 
viding such  activities  as  are  required  in  his  commu- 
nity ;  and  then  to  enable  him  to  train  leaders  for  the 
work.     The  minister  needs  actual  experience  in  the 


The  Power  of  a  Unified  Church         233 

work  which  he  is  preparmg  to  do.  Text-books  alone 
are  not  sufficient.  "  Such  work,"  says  Shailer  Mat- 
hews, "  as  that  done  at  the  Chicago  Commons,  and 
other  social  settlements,  as  well  as  clinical  practice  as 
evangelists,  Sunday-school  workers,  and  pastors  of 
small  country  churches  should  be  a  part  of  the  cur- 
riculum of  every  theological  school."  '  The  "  case 
system "  is  needed.  This  would  put  students  into 
closer  touch  with  the  Church  and  assist  in  abolish- 
ing the  present  methods  of  pauperizing  them.  They 
could  render  service  for  what  they  received.  Soci- 
ology, political  economy,  psychology  and  pedagogy 
are  important  elements  in  the  training  of  the  modern 
minister. 

To  the  early  Chm-ch  God  "gave  some  to  be 
apostles ;  and  some,  prophets ;  and  some,  evangelists  ; 
and  some,  pastors  and  teachers  ;  for  the  perfecting  of 
the  saints,  unto  the  work  of  ministering,  unto  the 
building  up  of  the  body  of  Christ."  "^  Ministers  were 
specialists  in  those  days. 

Not  all  ministers  can  be  great  preachers  ;  and 
some  are  poor  pastors,  but  do  splendid  work  in  the 
pulpit.  The  unity  of  Protestantism  would  put  sev- 
eral pastors  over  many  churches.  One  could  be  a 
specialist  in  young  people's  work  and  another  in  the 
Sunday-school.  Another  could  be  the  pastor.  He 
could  carry  cheer  to  the  sick  and  shut-ins  and  plant 
new  hope  in  the  hearts  of  the  discouraged  by  his 
personal    ministration.       Whether    these    ministers 

»  "  The  Church  and  the  Changing  Order,''  Shailer  Mathews,  p. 
236. 

•  Eph.  iv.  11-12. 


234    Unity  of  Protestantism  the  Only  Solution 

would  preach  to  the  regular  church  or  not  would 
make  little  difference,  for  another  would  be  the 
preacher.  He  could  be  much  alone  with  God  and 
his  library.  All  modern  institutions  except  the 
Church  employ  specialists.  The  jack-at-all-trades 
can  find  employment  only  in  the  modern  Church. 
It  is  the  work  of  the  theological  seminary  to  train 
specialists  for  all  these  varied  activities. 

Ministers  serving  as  pastors  alone  often  become 
discouraged  because  they  are  only  human.  Jesus 
sent  His  disciples  two  and  two.  He  had  a  reason 
for  it.  The  reason  is  not  far  to  seek  ;  where  two  or 
more  work  together  they  become  a  great  support 
and  comfort  to  each  other,  criticize  each  other  and 
supply  each  other's  deficiencies.  ISTone  but  a  minis- 
ter can  fully  enter  into  sympathy  with  a  minister. 

Many  seminaries  are  moving  in  the  du-ection  of 
saner  method  of  training  for  young  men.  Most 
seminaries,  perhaps,  have  made  some  slight  efforts  at 
readjustment.  But  efforts  in  that  direction  are 
wholly  inadequate.  If  proper  methods  are  to  be 
used  in  the  training  of  theological  students  seminaries 
must  be  located  where  there  is  a  field  for  the  work 
required.  An  equipment  is  necessary  which  a  di- 
vided Church  would  find  it  diflBcult,  if  not  impos- 
sible, to  provide. 

An  interesting  experiment  in  theological  schools  is 
being  inaugurated  in  Nashville.  It  is  called  the 
American  Inter-church  College  for  Religious  and 
Social  Workers.  It  proposes  to  prepare  trained 
leaders,  men  and  women,  to  meet  the  needs  of  the 
modern  world.     Vanderbilt  University  and  Peabody 


The  Power  of  a  Unified  Church         235 

College,  two  well-equipped  institutions,  are  located 
there.  This  new  college  has  a  campus  abutting  on 
both.  The  three  institutions  become  a  unit  in  the 
proposed  work.  "  The  work  is  made  big  enough  to 
enlist  the  cooperative  support  of  all  the  Protestant 
denominations,  so  that  each  may  conduct  its  special 
denominational  training  in  connection  with  a  scien- 
tifically equipped  institution,  the  general  courses  of 
which  are  maintained  unitedly.  .  .  .  Five  denom- 
inations and  the  Young  Men's  and  Young  Women's 
Christian  Associations  go  in  for  the  college." 

"  The  inter-church  college  is  to  prepare  men  and 
women  for  the  new  forms  of  social  service  and 
Christian  ministry,  Bible  teachers,  city  missionaries, 
evangelistic  workers,  missionaries  to  the  immigrants, 
the  mountaineers,  the  miners  and  mill  workers ; 
deaconesses,  charity  workers,  Simday-school  experts, 
church  musicians.  Young  Men's  and  Young  Women's 
Christian  Association  secretaries,  and  general  social 
service  workers.  ...  In  another  part  of  Nash- 
ville, a  similar  school  for  negro  Chiistian  workers 
will  be  maintained."  ' 

Such  as  desire  are  expected  to  build  their  denomi- 
national dormitories  and  such  other  buildings  as  are 
needed  for  each  particular  denomination,  whei-e 
proper  instruction  may  be  given  in  denominational 
matters  and  where  all  may  have  the  larger  advan- 
tages of  the  combined  institutions.  This  seems  to  be 
a  step  in  the  right  direction  ;  and  the  outcome  of 
this  experiment  will  be  watched  with  interest. 

1  William  T.  Ellis,  "The  Sonth   Revealing  Her  Beat  Self,"  in 
The  Continent,  February  24,  1912. 


236    Unity  of  Protestantism  the  Only  Solution 

2.    Providing  the  Conditions  of  Ministerial 

Success 

The  minister  must  not  be  denied  the  necessary 
conditions  of  success  in  his  work.  Three  things  are 
very  important  in  this  connection  :  residence  among 
his  parishioners,  lengthened  pastorates  and  an  ade- 
quate salary. 

One  of  the  primary  needs  of  the  country  church 
is  a  resident  ministry.  Few  churches  have  such  now. 
An  occasional  sermon,  even  by  an  apostle  Paul,  will 
not  solve  the  country  problem.  Extensive  and  in- 
tensive cultivation  of  the  field  during  the  week  is 
necessary  to  give  proper  potency  to  the  pulpit  on 
Sunday.  A  pastor  ministering  daily  to  the  needs  of 
his  people  can  do  more  good  in  the  six  days  in  the 
week  than  is  possible  on  any  Sabbath  day.  A  non- 
resident minister  can  never  be  a  leader  among  his 
people,  and  leadership  is  the  great  need  of  the  coun- 
try. 

The  first  condition  of  a  resident  ministry  in  the 
country  is  a  ministry  that  loves  the  country  and  is 
willing  to  remain  in  it.  So  long  as  the  country  min- 
ister is  anxiously  looking  for  a  release  from  what  he 
accepts  only  because  he  must,  there  can  never  be  a 
country  ministry  of  the  type  that  is  needed.  "  Too 
often  at  present,"  says  II.  L.  Butterfield,  "  the  rural 
parish  is  regarded  either  as  a  convenient  laboratory 
for  the  clerical  novice,  or  as  an  asylum  for  the  de- 
crepit or  inefficient." 

And  one  of  the  first  steps  necessary  in  the  creation 
of  such  a  ministry  is  a  change  of  that  sentiment 
wliich  now  discredits  in  a  measure  the  minister  who 


The  Power  of  a  Unified  Church         237 

serves  in  the  country.  To  preach  to  a  strong  church 
in  a  large  town  or  city  is  thought  to  make  big 
preachers,  and  such  fields  are  coveted  for  the  op- 
portunity and  prestige  they  give.  The  average  min- 
ister is  not  to  be  blamed,  under  existing  circum- 
stances, for  disliking  the  country  pastorate.  There 
is  too  much  ground  for  discrimination  against  the 
country  church.  The  stronger  churches  in  the  towns 
and  the  cities,  cursed  by  sectarianism  as  they  are, 
offer  a  field  poor  enough  for  vigorous  young  men, 
and  the  country  church  of  to-day  offers  a  less  at- 
tractive field  from  every  standpoint. 

The  first  step  in  changing  the  sentiment  against 
the  country  church  is  to  make  the  country  church  a 
desirable  field,  one  that  offers  ample  opportunity  for 
service  and  accomplishment.  No  field  on  earth  can 
offer  a  better  opportunity  for  strong  young  men 
than  a  unified  country  church.  And  if  the  field  was 
made  an  opportunity  for  the  highest  service  young 
men  would  not  hesitate  to  spend  their  lives  in  the 
work. 

Now,  if  the  minister  is  to  like  his  work  in  the 
country  and  be  content  to  remain  with  it,  if  he  is  to 
become  a  leader  in  the  country,  he  must  be  trained 
for  that  special  field  and  with  the  idea  that  he  \vill 
spend  his  life  in  it.  He  ought  never  to  think  of  any 
other  field.  He  ought  to  be  so  well  fitted  for  that 
field  that  he  would  thereby  be  unfitted  for  any 
other.  Men  accept  missions  as  a  life-work  and  are 
satisfied  to  do  it.  In  some  way  the  country  minis- 
ter's education  must  be  such  as  will  enable  him  to  be 
satisfied  in  the  countrv. 


238   Unity  of  Protestantism  the  Only  Solution 

One  of  the  great  services  rendered  by  President 
Roosevelt  was  the  appointment  of  a  Commission  on 
Country  Life.  This  Commission  in  its  report  sug- 
gested that  "  ministerial  colleges  and  theological 
seminaries  should  unite  with  agricultural  colleges  in 
the  preparation  of  the  country  clergyman."  The 
country  church  of  the  future  is  bound  up  with  better 
farming.  Why  should  not  the  Church  promote  it  ? 
The  country  farmer  must  be  educated  in  the  best 
methods  of  modern  farming  and  he  often  distrusts 
theorists  and  outsiders.  But  the  Church  with  proper 
leaders  can  reach  him.  The  Church  has  always  con- 
tributed more  or  less  to  the  relief  of  poverty,  but  it 
can  better  assist  in  its  cure.  The  modern  system  of 
farm  tenantry  and  the  robbing  of  the  soil  of  its 
fertility  are  among  the  chief  causes  of  poverty  in 
the  country.  And  such  leadership  among  farmers 
will  prepare  the  way  for  a  higher  service. 

The  Massachusetts  Agricultural  College  at  Am- 
herst^offers  a  summer  course '  that  looks  towards  the 
preparation  of  the  minister  for  country  work.  A 
splendid  beginning  is  made  here.  The  Presbyterian 
Church,  North,  has  taken  a  very  advanced  step  in  this 
direction  also  through  its  Department  of  Church  and 
Country  Life.  Several  summer  schools  ^  for  the 
special    training    of    country    ministers   and   other 

'  Information  regarding  this  work  can  be  had  by  addressing  the 
Massachusetts  Federation  of  Churches,  728  Tremont  Temple,  Bos- 
ton. 

*  Information  may  be  had  by  addressing  Rev.  Warren  H.  Wilson, 
Superintendent  of  the  Department  of  Church  and  Counfa'y  Life, 
156  Fifth  Are.,  New  York. 


The  Power  of  a  Unified  Church         239 

church  workers  have  been  held.  The  work  as  yet  is 
only  in  its  infancy,  but  promises  much  for  the  future. 

The  average  pastorate  is  too  short  to  accomplish 
satisfactory  results.  The  foundations  only  can  be 
laid  in  three  years.  The  pastor  who  must  move  every 
few  years  can  never  bring  his  work  to  fruitage  ;  and 
one  man  cannot  very  well  build  on  another's  foun- 
dation. The  erroneous  standards  which  now  require 
such  frequent  changes  ought  to  be  abolished. 

There  are  misfits  in  the  ministry.  Some  men 
ouii'ht  never  to  have  entered  it.  And  the  best  men 
do  not  fit  equally  well  into  every  community.  Such 
misfits  cannot  be  changed  too  soon.  But  it  is  no  dis- 
credit to  a  minister  that  he  is  not  adapted  to  a 
particular  field.  It  means  only  that  no  man  is  infi- 
nite in  his  abilities  and  adaptabilities. 

If  the  restlessness  of  the  ministry  is  ever  cured  an 
adequate  salary  must  be  provided.  But  this  can 
easily  be  done  with  proper  consolidation  and  co- 
operation. The  proper  ecclesiastical  court  can  fix 
a  minimum  salary.  Elimination  of  waste  in  home 
mission  work  will  leave  a  large  fund  which  may  be 
used,  where  necessary,  to  bring  salaries  up  to  the 
minimum. 

With  only  so  many  churches  as  are  needed  in  any 
given  community  the  question  of  finance  will  pre- 
sent little  difficulty.  Especially  will  this  be  true 
where  the  church  makes  itself  indispensable  to  the 
whole  people.  A  church  that  \vill  not  interest  itself 
in  the  problems  of  humanity  cannot  expect  humanity 
to  interest  itself  in  such  a  church.  A  religion  which 
cannot  teach  people  how  to  live  on  earth  is  to  be 


240    Unity  of  Protestantism  the  Only  Solution 

distrusted  when  it  would  presume  to  teach  the  way 
to  heaven. 

The  idea  of  a  patronizing  charity  must  be  over- 
come. Church  support  must  be  raised  above  the 
idea  of  benevolence.  This  can  be  done  by  giving 
the  people  a  visible  basis  for  teaching  that  they 
ought  to  pay  the  Lord  what  they  owe  Him. 

The  Dm  Page  Church  '  near  Chicago  is  a  splendid 
example  of  what  may  be  done  in  this  direction. 
This  is  a  country  church.  A  new  church-home, 
costing  $10,000,  was  dedicated  two  or  three  years 
ago.  The  church  had  served  the  whole  community 
so  well  that  everybody  contributed  to  the  new  build- 
ing— "  Protestants,  German  Lutherans,  Catholics, 
and  men  of  no  church."  All  assisted  in  hauling  the 
materials.  Within  ten  years  the  membership  of 
this  church  more  than  doubled,  and  the  Sunday- 
school  trebled.  The  pastor's  salary  was  increased 
forty  per  cent,  \\ithin  that  time.  Benevolences  for 
the  decade  amounted  to  $5,270  against  $6,407  for 
the  fifty  years  preceding.  In  addition  to  these 
things  the  manse  was  repaired  ;  and  other  repairs  on 
the  old  church  were  made.  The  ten  years'  work 
along  modern  lines  in  this  community  has  been  pro- 
ductive of  no  greater  results  than  may  be  had  in 
other  communities. 

3.    Reconstructing  the  Public  Services 
The  Sunday-school  and  young  peoples'  societies,  as 
conducted  to-day,  are  entirely  unsatisfactory.     Their 

'"Ten  Years  in  a  Country  Church,"  Matthew  B.  McNutt,  in  the 
World's  Work,  December,  1910,  This  is  a  splendid  story  of  the 
possibilities  of  the  country  pastorate. 


The  Power  of  a  Unified  Church         24 1 

result  undoubtedly  is  to  create  children's  and  young 
people's  churches  separate  from  the  regular.  This 
would  not  be  objectionable,  perhaps,  if  the  new 
churches  thus  created  could  do  the  work  of  the  regu- 
lar church.  But  they  do  not  and  cannot.  Some 
reconstruction  which  avoids  these  evils  is  necessary. 

There  is  no  possible  substitute  for  the  regular 
services  of  the  sanctuary  where  the  Gospel  is 
preached.  The  loss  to  the  children  and  youth  who 
do  not  attend  this  service  is  incalculable.  If  habits 
of  church  attendance  are  not  formed  earl}^  they  will 
probably  never  be  formed.  It  is  a  well-known  fact 
that  many  children  and  young  people  soon  graduate 
from  the  Sunday-school.  The  young  people's  society 
does  not  hold  its  members  long.  Graduates  from 
both  institutions  soon  lose  their  religious  interests. 
The  present  method  of  separate  services  for  children 
and  young  people  is  systematically  and  unconsciously 
educating  them  out  of  church  attendance.  The 
church  needs  nothing  to-day  more  than  it  needs  the 
presence  of  the  whole  family  at  its  regular  services. 

The  children  are  the  hope  of  the  church.  In 
more  primitive  times  they  attended  the  regular  serv- 
ices more  largely  than  now.  The  problem  of  the 
church  is  the  problem  of  the  children  and  youth. 
A  failure  here  "is  the  most  disastrous  of  all  failures. 
The  chief  glorv  of  the  Catholic  Church  is  its  success 
with  the  children  and  youth.  Whatever  else  they 
may  have  their  children  attend  the  regular  services. 
But  for  that  fact  Catholicism  would  disintegrate  in  a 
free  country  like  ours. 

The  Sunday-school  ought  to  be  combined  with  the 


242    Unity  of  Protestantism  the  Only  Solution 

regular  morning  service.  If  deemed  best  some  part 
or  all  of  the  kindergarten  and  primary  departments 
might  be  excused  from  the  entire  service.  This 
would  put  the  children,  except  the  youngest,  and 
youth  under  the  influence  of  the  preaching  of  the 
Word.  The  young  people's  services  ought  also  to 
be  combined  with  the  morning  or  evening  service. 

The  modern  church  is  unduly  burdened  with 
services.  Two  preaching  services,  the  Sunday-school, 
the  young  people's  meeting  and  a  junior  service,  at 
least,  are  thought  to  be  necessary  wherever  possible. 
But  the  preparation  of  two  sermons  in  one  week, 
with  his  other  duties,  is  rather  trying  on  a  minister. 
It  is  rather  a  heavy  drain  to  preach  them.  The 
majority  of  pastors  have  more  or  less  responsibility 
in  Sunday-school.  A  man  cannot  be  his  best  in  each 
of  two  sermons  in  one  day ;  one  must  necessarily  be 
mediocre,  perhaps  both.  A  unified  church  with 
more  than  one  pastor  over  a  congregation  might 
obviate  this  difficulty.  But  is  there  not  danger  of 
surfeiting  the  people  with  preaching?  Is  not  the 
growing  demand  for  the  sermonette  a  logical  result 
of  the  present  situation  ?  Would  not  one  great 
service  on  Sunday  morning  be  ample?  Wcnild 
it  not  be  better,  in  fact,  than  several  with  energies 
divided  ?  Personally  we  are  inclined  to  the  ideal  of 
one  great  Sunday  morning  service  as  sufficient.  In 
this  one  great  service  of  the  day  a  place  could  be 
found  for  both  the  Sunday-school  and  young  people's 
department.  What  the  church  needs  is  fewer  serv- 
ices and  more  service.  If  God  could  be  served 
only  with  song  and  prayer  the  nimiber  of  services 


The  Power  of  a  Unified  Church         243 

would  be  more  important.  If  every  energy  was 
bent  in  preparation  for  one  great  service,  and  the 
people  were  then  left  to  their  families  and  friends,  or 
to  lighter  but  innocent  pleasures  for  the  remainder  of 
the  day,  Ave  believe  it  would  be  better.  With  our 
present  methods  many  people  are  expected  to  attend 
several  services  on  Sunday,  often  four  or  live.  Such 
make  the  day  a  religious  debauch.  The  reaction 
must  come  and  it  is  always  hurtful. 

The  most  powerful  argument  possible  for  an 
evening  service  is  that  certain  people  cannot  attend 
in  the  morning.  This  may  be  sufficient  reason  for 
its  continuance.  But  if  the  evening  service  is  to  be 
continued  it  ought  to  be  reconstructed  in  some  way 
so  as  to  attract  an  audience  large  enough  to  justify 
the  effort.  It  is  very  doubtful  whether  such  is  the 
case  now.  The  young  people's  service  might  be 
merged  into  it.  It  might  be  made  more  musical. 
If  the  Sunday  evening  service  was  followed  with  a 
social  hour  in  the  parlours  of  the  church,  to  which 
all  were  invited,  and  where  light  refreshments  were 
served  free,  it  might  be  made  a  great  power  for  good. 

Doubtless  many  would  be  shocked  at  the  idea  of 
surrendering  the  service,  but  it  would  be  chiefly  those 
who  do  not  attend.  It  might  be  well  to  remember 
that  Sunday  evening  was  not  considered  sacred  at  all 
by  our  Puritan  forefathers  and  that  Saturday  evening, 
although  sacred  to  them,  was  sjient  quietly  at  home 
with  their  families  or  with  their  neighbours.  They 
prospered  religiously  without  an  evening  service. 

The  prayer-meeting  has  been  called  "the  ther- 
mometer of  the  church."    Many  would  gauge  the 


244    Unity  of  Protestantism  the  Only  Solution 

spirituality  of  the  church  by  it.  But  the  modern 
mid-week  service  has  a  very  small  place  in  the 
modern  church.  It  serves  only  a  very  few  people, 
chiefly  the  elderly.  Most  of  them  come  from  a 
sense  of  duty.  A  service  which  does  not  appeal  to 
a  larger  number  of  Christian  men  and  women  fails 
to  justify  its  existence. 

Unless  it  is  reconstructed  it  will  die  of  neglect. 
Social  features  might  be  added  to  advantage.  Better 
still,  it  might  be  made  a  meeting  where  the  problems 
of  general  community  betterment  were  discussed. 
The  facts  relative  to  general  conditions  must  be 
given  to  the  people  somewhere.  The  pulpit  is  not 
the  place.  Publicity  is  an  essential  feature  of  success. 
Intelligent  constructive  work  is  not  possible  without 
it.  It  is  not  sufficient  for  a  committee  of  workers 
to  know  conditions  and  needs.  The  moral  backing 
of  the  community  is  necessary.  This  cannot  be  had 
without  a  public  knowledge  of  conditions  and  possible 
remedies.     This  meeting  could  supply  this  need. 

It  is  well  to  remember  that  the  prayer-meeting  is 
of  recent  origin.  It  was  introduced  into  the  colonies 
not  till  the  middle  of  the  eighteenth  century.  The 
clergy  opposed  its  introduction  then.  Christianity  is 
not  now,  nor  has  it  ever  been,  dependent  upon  a 
mid-week  service  of  the  traditional  type. 

4.    The  Highest  Possible  Cooperation 

The  highest  possible  cooperation  in  every  depart- 
ment of  activity  would  become  possible  in  a  unified 
Church.  By  no  other  means  can  our  problems  be 
solved.     There  can  be  no  cooperation  among  antago- 


The  Power  of  a  Unified  Church         245 

nistic  elements,  not  until  there  is  at  least  an  estab- 
lished toleration.  But  the  highest  cooperation  is  im- 
possible without  at  least  two  things :  consciousness 
of  kind,  and  a  common  interest  in  the  objects  sought. 
Denominationalism  does  not  and  cannot  have  either 
of  these  things.     But  unity  would  furnish  both. 

Consolidation  and  cooperation  in  home  missions 
would  eliminate  the  present  waste  in  that  work. 
And  the  saving  of  both  men  and  money  would 
enable  the  Church  to  enter  the  many  unoccupied 
fields.  Christian  colleges  might,  in  many  instances, 
be  consolidated.  Fewer  and  better  equipped  insti- 
tutions could  do  vastly  better  work.  Small  colleges 
have  certain  advantages,  but  they  may  be  too  small. 
And  whether  large  or  small  they  require  first-class 
equipment  which  many  of  them  cannot  claim  now. 
What  could  be  done  in  the  direction  of  consolidation 
would  depend  in  a  large  measure,  perhaps,  on  the 
terms  of  bequests.  The  unity  of  the  Church  at 
home  and  abroad  would  greatly  increase  the  effi- 
ciency of  the  working  forces  everywhere  without  the 
addition  of  a  man  to  the  force  or  a  dollar  to  the 
treasury.  Cooperation  in  foreign  missions  would 
revolutionize  that  work.  It  would  mean  coopera- 
tion in  every  department  of  the  work,  schools,  col- 
leges, seminaries,  hospitals  and  publishing  houses. 

5.    A  Larger  Social  Service 
The  possibility  of  a  larger  social  service '  would 
be  greatly  enhanced. 

"'A  Social  Service  Program  for  the  Parish,"  by  the  Joint  Com- 
mission on  Social  Service  in  the  Protestant  Episcopal  Church  oflfera 


246   Unity  of  Protestantism  the  Only  Solution 

The  right  and  duty  of  the  Church  to  do  such 
work  will  not  be  called  in  question  by  those  famil- 
iar with  Biblical  history.  The  ancient  prophets 
preached  not  an  individual  but  a  public  and  social 
morality.  Under  the  figure  of  a  vine,  a  virgin,  or  a 
city  they  recognized  the  organic  social  life  of  their 
nation.  They  dealt  with  it  as  a  social  unity.  Their 
interests  were  in  public  affairs.  Many  of  them  were 
statesmen  of  the  highest  order.  They  cherished  a 
large  ideal  for  the  final  perfection  of  their  people. 
These  men  were  utterly  indifferent  to  the  ceremo- 
nial side  of  religious  life ;  but  they  cherished  a  pas- 
sionate enthusiasm  for  moral  righteousness  and  social 
justice. 

The  burden  of  the  preaching  of  Jesus  was  the 
kingdom  of  God.  His  moral  instructions.  His  para- 
bles and  the  prophetic  element  of  His  teaching  all 
centred  in  the  kingdom.  This  kingdom  was  to  come 
without  observation,  as  a  growth,  and  not  by  catas- 
trophe. It  was  like  the  seed  sown  which  grew 
slowly  and  silently,  "  first  the  blade,  then  the  ear, 
then  the  full  grain  in  the  ear."  '  The  object  of  this 
kingdom  was  the  transformation  of  human  society, 
and  to  that  end  it  proposed  a  regeneration  of  all 
human  relations,  bringing  them  into  harmony  with 
the  will  of  God. 


the  best  thing  we  have  seen.  It  recognizes  two  types  of  commu- 
nity :  the  industrial,  with  its  concentration  of  population  around 
the  factory  ;  and  the  agricultural,  with  its  segregation  of  popula- 
tion. Rev.  F.  M.  Crouch,  157  Montague  Street,  Brooklyn,  N.  Y., 
is  secret'ary. 
^  Mark  iv.  28. 


The  Power  of  a  Unified  Church         247 

Jesus  would  extend  His  kingdom  by  a  new  type  of 
life  among  men  ;  and  He  Himself  incarnated  that  new 
type.  Every  individual  He  could  win  to  such  a  life 
would  advance  His  kingdom.  "  He  knew  that  a  new 
view  of  life  would  have  to  be  implanted  before  the 
new  life  could  be  lived ;  and  that  the  new  society 
would  have  to  nucleate  around  personal  centres  of 
renewal.  But  His  end  was  not  the  new  soul,  but  the 
new  society  ;  not  man,  but  Man."  '  The  hope  of  His 
kingdom  was  a  social  hope  and  involved  the  whole 
social  life  of  man.  What  Jesus  proposed  was  not  so 
much  a  matter  of  preparation  for  heaven  as  the 
transformation  of  life  on  earth  into  harmony  with 
heaven. 

But  this  idea  of  the  kingdom  was  soon  lost  in  the 
Church.  The  elements  of  it  remaining  were  found 
in  the  millennial  hope  which  survived.  And  it  is 
only  within  recent  years  that  His  kingdom  has  been 
re-discovered. 

The  great  commission  defines  the  sphere  of  the 
Church.  "  Go  ye  therefore,  and  make  disciples  of  all 
the  nations,  baptizing  them  into  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Spirit  "Ms 
only  one  part  of  that  commission.  Many  people  con- 
sider that  the  whole  of  it.  "  Teaching  them  to  ob- 
serve all  things  whatsoever  I  commanded  you  "  com- 
pletes it.  Jesus  said  many  things  concerning  the 
laws  which  are  to  govern  men  in  all  their  varied  re- 
lations.    The  principles  of  Jesus  are  to  be  applied  in 

•  "  Christianity  and  the  Social  Crisis,"  Walter  Rausohenbusch, 
pp.  60-61. 
'Matt,  xxviii.  19-20. 


248   Unity  of  Protestantism  the  Only  Solution 

every  sphere  of  life.  There  is  no  limit.  The  Church 
must  enlarge  her  conception  of  salvation  and  service. 
Jesus  came  that  men  might  have  a  larger  and  nobler 
life  here.  And  a  man  saved  from  selfishness,  animal- 
ism and  other  evils  which  destroy  manhood  here 
w^ill  be  saved  hereafter. 

Men  are  the  products  of  three  factors :  the  will, 
hereditv  and  environment.  And  these  three  factors 
must  be  considered  in  dealing  with  them.  In  the 
past  Christianity  has  addressed  itself  to  the  first  of 
these  and  has  neglected  the  others.  The  will  is 
primary,  but  heredity  and  environment  are  pro- 
foundly important.  The  Church  must  no  longer 
neglect  any  fundamental  factor  in  the  building  of 
human  character.  The  Church  must  interest  itself 
in  the  whole  life  of  the  people.  Nothing  that  con- 
cerns the  welfare  of  men  and  women  is  alien  to 
the  Church.  "We  have  no  doubt,"  says  Josiali 
Strong,  "  that  our  religion  can  fit  men  for  heaven, 
but  can  it  fit  men  for  earth  ?  That  is  the  burning 
question  which  the  Church  is  summoned  to  answer." 
In  its  efforts  at  human  betterment  the  Church  must 
align  itself  with  no  class  against  another ;  it  must 
stand  for  the  highest  service  of  the  whole  people. 
"  When  Henry  George  once  faced  a  great  mass  meet- 
ing of  working  men  in  Cooper  Union,  New  York, 
he  was  introduced  as  '  the  friend  of  the  working 
man.'  He  promptly  rose  to  his  feet  and  declared, 
'  I  am  not  the  friend  of  the  working  man.'  And 
there  was  a  silence  of  consternation  among  the  pro- 
fessional politicians  and  campaign  managers.  Then 
he  added,   '  I   am  not  the  friend  of  the  capitalist.' 


The  Power  of  a  Unified  Church         249 

And  there  was  a  relaxing  of  the  tension.  But  still 
the  audience  waited  for  the  final  word,  and  it  came, 
the  word  of  a  prophet  of  righteousness  and  a  friend 
of  humanity  :  '  I  am  for  men  ;  men  simply  as  men,  re- 
gardless of  any  accidental  or  superficial  distinctions 
of  race,  class,  colour,  creed  or  yet  of  functions  or  posi- 
tion ! '  And  the  whole  assembly  broke  into  thun- 
derous applause.  That  is  the  spirit  of  the  democracy 
of  the  kingdom.  That  is  the  true  attitude  of  the 
Christian  minister  and  of  the  Christian  Church 
towards  divergent  social  interests  and  the  distinctions 
and  divisions  they  have  created."  ' 

A  step  preliminary  to  the  highest  social  service  is 
that  of  a  survey  of  conditions.  Lack  of  knowledge 
constitutes  one  of  our  greatest  problems.  This  is 
true  in  every  department  of  the  Church's  possible 
activity.  Fragmentary  and  unrelated  surveys  are 
not  sufficient.  Every  community,  country,  village, 
town  or  city  must  know  its  conditions  in  order  to 
know  its  problems  and  theii'  solution.  The  surveys 
made  by  single  organizations,  or  for  propagandist 
purposes,  are  not  satisfactory.  They  may  possess 
value,  but  not  the  highest  value.  Propagandists 
are  too  easily  tempted  to  omit  certain  facts  and 
to  arrange  others  for  the  purpose  of  making  the 
best  possible  showing,  or  of  proving  a  point.  The 
entire  situation  must  be  known;  the  whole  truth 
must  be  told.  Every  interest  is  tied  up  with  every 
other,  and  the  Church  must  interest  itself  in  every- 
thing  that    means   the  betterment  of  human  lives. 

'  Et.  Rev.  Charles  D.  Williams,  D.  D.,  in  "  The  Democracy  of  tha 
Kingdom,"  Bulletin  No.  12,  p.  18,  Unitarian  Association,  Boston. 


250   Unity  of  Protestantism  the  Only  Solution 

The  scientific  method  must  prevail  in  the  making 
of  all  surveys. 

The  Church  alone  cannot  undertake  the  whole  task 
of  social  service ;  but  a  divided  Church  cannot  do 
what  it  ought  to  do.  It  must  cooperate  with  all 
others  whom  it  can  inspire  to  the  work.  The 
Church's  chief  service  is  to  furnish  leadership  and 
inspiration.  And  who  is  so  well  qualified  among 
men  to  assume  this  leadership  as  ministers  ?  Their 
sympathy  with  all  classes  of  men,  their  contact  with 
the  rich  and  the  poor,  and  their  consecration  to  an 
unselfish  work  all  conspire  to  give  them  peculiar  fit- 
ness for  this  leadership, 

A  unified  Protestantism  would  become  the  most 
powerful  force  in  society  for  good.  Christianity 
could  far  more  profoundly  influence  the  leadership 
of  all  the  affaii's  of  the  social,  political  and  business 
life  of  the  country.  The  ethics  and  fraternity  of 
Christianity  could  be  woven  into  the  warp  and  woof 
of  our  political,  industrial  and  social  systems.  All 
political  parties  would  court  favour.  To-day  the 
Church  is  laughed  at  as  a  practically  negligible 
quantity,  while  the  saloon  vote  is  bargained  for. 
We  would  have  no  more  members  of  the  President's 
cabinet  presiding  at  beer  exhibits. 

6.  Adequate  Provision  for  the  Poor 
The  early  Church  was  a  poor  man's  Church.  One 
mark  of  the  Messiah's  coming  was  that  the  Gospel 
should  be  preached  to  them.  The  early  Church 
boasted  its  relation  to  the  'poor  and  profited  by  it. 
The  first  ecclesiastical  act  of  the  Church  of  Jerusalem 


The  Power  of  a  Unified  Church         251 

was  the  appointment  of  seven  men,  whose  business 
was  to  be  that  of  caring  for  them.  In  those  days 
ample  provisions  were  made  for  the  poor.  And  it  is 
a  most  grievous  reproach  that  members  of  the  Church 
of  God  must  be  forced  on  the  state  or  outside 
charity  for  support.  This  work  of  charity  has  to  a 
very  large  extent  been  given  over  to  the  state  and  to 
independent  organizations.  This  is  a  great  loss  to 
the  Church.  It  is  not  better,  as  some  have  insisted, 
for  the  Church  to  inspire  others  to  do  this  work. 
That  is  better  than  that  the  work  be  not  done  ;  but 
it  is  best  for  the  Church  to  do  this  work.'  The 
Church  has  surrendered  too  many  of  her  vital  func- 
tions and  for  that  reason  she  is  out  of  totich  with 
the  times  and  finds  the  masses  alienated. 

The  primary  need  of  the  poor  is  always  spiritual. 
This  need  cannot  be  provided  by  the  state  ;  and  is 
poorly  provided  by  others  independently.  The 
Church  can  make  its  charity  the  means  of  something 
higher.  The  most  needy  are  overlooked  by  the  state 
always,  serving  only  those  who  seek  aid.  The  Church 
can  search  them  out  and  the  most  worthy  and  deserv- 
ing can  often  be  found  in  no  other  way.  So  long  as 
the  Church  neglects  the  relief  of  the  poor  it  is  looked 
upon  as  alUed  with  the  well-to-do  and  the  rich. 
This  work  was  one  of  the  elements  of  strength  in 
the  early  Church  and  would  greatly  add  to  the 
strength  of  the  Church  to-day.  And  the  results 
would  be  far  more  satisfactory  on  the  recipient  of  aid. 

State  chai'ity  always  pauperizes  the  people  ;  pau})er- 

^  "  The  Christian  Pastor,"  Washington  Gladden,  D.  D.,  has  a 
splendid  discussion  of  this  subject,  pp.  448-475. 


252    Unity  of  Protestantism  the  Only  Solution 

ism  is  a  direct  and  inevitable  result  of  state  aid. 
Those  familiar  with  English  history  need  no  other 
example.  What  was  enacted  in  England  is  reenacted 
always  whenever  the  state  does  such  work.  The 
needy  accept  aid  from  the  state  ;  they  are  humiliated 
at  first.  Human  natui'e  seeks  to  justify  itseif  in 
whatever  it  does.  Having  accepted  aid  the  recipient 
seeks  to  justify  himself.  His  need  is  not  entirely 
sufficient  to  do  it.  But  justification  is  not  hard  to 
find,  however.  He  recalls  the  fact  that  what  he  re- 
ceived was  in  accordance  with  the  law,  and  a  law 
that  had  been  passed  for  the  special  benefit  of  such 
as  himself.  He  received  no  more  than  what  the  law 
provided  for.  He  remembers  that  rich  men  take 
advantage  of  every  law  in  their  favour  and  he  feels 
that  if  the  rich  may  do  so,  he  may  do  so  also.  And 
the  biggest  paupers  in  this  country  are  the  rich  who 
pile  up  millions  as  a  result  of  legislation  that  enables 
them  to  plunder  the  poor  ;  we  are  not  accustomed  to 
calling  them  paupers,  however.  Every  matured  and 
able-bodied  man  who  lives  on  what  he  does  not  earn, 
who  renders  not  to  the  world  a  service  equivalent  to 
his  expenditures,  whether  he  be  rich  or  poor,  is  a 
pauper.  Many  do  so  and  insist  that  it  is  their  right. 
The  poor  man  comes  to  feel  that  the  law  provides 
for  him  and  that  he  has  a  right  to  demand  it.  After 
reaching  that  conclusion  he  is  ever  afterwards  seek- 
ing all  the  state  aid  he  can  get  as  his  right — a  pauper. 
Now,  Christian  charity  judiciously  administered 
and  administered  in  the  spirit  of  the  Master  has  no 
such  eifect.  It  comes  not  as  a  matter  of  law  but  of 
grace    and    Chi'istian    brotherhood.      Men   receive 


The  Power  of  a  Unified  Church         253 

Christian  chaiity  in  tears  ;  but  nobody  ever  saw  tears 
shed  when  the  state  gave  assistance.  Christian 
charity  is  calculated  to  awaken  the  noblest  that  is  in 
man  ;  and  it  is  not  uncommon  for  it  to  prove  the 
means  of  permanent  reformation.  "  If  thine  enemy 
hunger,  feed  him ;  if  he  thirst,  give  him  to  di'ink ; 
for  in  so  doing  thou  shalt  heap  coals  of  tire  on  his 
head."  The  remedy  that  makes  friends  out  of  the 
enemies  of  men  will  make  friends  out  of  the 
enemies  of  the  Master.  Christian  charity  properly 
administered  is  certainly  far  less  likely  to  make 
paupers  than  state  aid.  The  recipient  has  no  further 
claim  on  you  after  he  has  been  assisted,  except  the 
claims  of  brotherhood.  If  he  is  in  need  again  and  is 
assisted  it  comes  ao^ain  as  a  matter  of  ofrace.  Relief 
of  the  poor  and  sick  furnishes  the  Church  the  finest 
possible  evangelistic  opening.  Medical  missions  are 
an  example  of  what  ministering  to  the  physical  man 
can  be  made  to  mean. 

In  1877  the  Charity  Organization  of  Buffalo,  N.  Y., 
was  founded,  the  first  in  America.  In  1S96  it  began 
what  is  known  as  the  church  district  plan.  This  is 
widely  known  as  the  "  Buffalo  plan  "  and  is  the  most 
satisfactory  plan  in  operation  for  the  relief  of  the 
poor  by  the  Church  in  its  present  dixided  condition. 
It  is  a  plan,  however,  that  would  fit  into  a  unified 
Church.  The  whole  city  is  districted  and  individual 
churches  become  responsible  for  certain  districts.  If 
a  church  cannot  become  responsible  for  a  whole  dis- 
trict it  may  become  an  assisting  church  and  do  what 
it  can.  Tliis  work  has  enjoyed  such  a  splendid  suc- 
cess that  the  district  rules  are  here  given  : 


254   Unity  of  Protestantism  the  Only  Solution 

"1.  A  church  which  accepts  a  church  district 
agrees  to  supply  a  satisfactory  visitor  for  each  family 
referred  to  it  by  the  charity  organization  society  within 
ten  days  from  the  time  the  reference  is  received. 
The  church  should  understand  that  the  reference  is 
not  for  a  temporary  crisis  only,  but  involves  continu- 
ous oversight,  perhaps  for  a  long  time,  preferably  by 
the  same  visitor,  if  good  work  is  being  done,  without 
reerard  to  chancres  in  church  committees.  It  is  un- 
derstood  that  the  cooperating  church  accepts  the 
direction  of  the  appropriate  district  committee  of  the 
society  and  that  its  visitor  or  visitors  will  attend  and 
report  to  it  at  its  meetings  ;  and  it  is  further  under- 
stood that  the  church  agrees  not  to  give  money  or 
supplies  to  families  referred  by  the  society  for  visita- 
tion only,  without  the  approval  of  this  committee. 
The  church  undertakes  to  become  responsible  for  the 
material  relief  of  families  referred  to  it  as  far  as  it  is 
able. 

"2.  The  charity  organization  society  agi-ees  to 
refer  to  such  church  committees  only  families  living 
within  the  district  taken,  unless  they  are  already 
connected  with  the  church ;  and  the  society  further 
agrees  that  when  a  family  has  another  church  con- 
nection it  will  attempt  first  to  obtain  a  satisfactory 
visitor  from  that  church. 

"  3.  The  church  agrees  to  accept  the  care  of  neg- 
lected families  living  in  its  district,  no  matter  of  what 
religious  faith,  when  requested  by  the  society,  or  to 
give  to  the  society  satisfactory  reasons  for  not  doing  so. 

"4.  The  society  will  not  constitute  any  territory 
a  church  district  in  which  there  is  a  burden  for  the 


The  Power  of  a  Unified  Church         255 

church  of  less  than  five  families.  Either  the  society 
or  the  church  can  terminate  the  district  relation  at 
any  time  by  formal  notice  in  writing. 

"  5.  An  assisting  church  has  no  district  boundaries, 
but  agrees  to  supply  visitors  for  families  referred  to 
it  by  the  charity  organization  society  in  all  other 
respects  as  provided  above,  except  that  the  church 
will  not  undertake  to  become  responsible  for  the  care 
of  more  than  five  families  from  the  society  at  any 
one  time." 

The  work  is  coordinated  and  directed  by  the  gen- 
eral organization.  It  seeks  to  administer  charity  in 
the  most  approved  methods.  It  has  done  great  things 
in  the  prevention  and  cure  of  pauperism  in  the  city. 

Relief  of  temporary  suffering  is  the  least  that  can 
be  done  for  the  poor.  Indiscriminate  almsgiving  is 
a  curse  instead  of  a  blessing.  The  chief  end  of  such 
work  is  to  render  aid  unnecessary.  This  can  be  done 
by  measures  preventive  and  curative.  And  unless 
charity  is  so  administered  it  is  unworthy  the  name. 
What  the  poor  need  most  is  sympathy,  friendship 
and  stimulating  lessons  in  self-help.  The  Church  can 
give  it.  "  No  more  important  field  of  labour,"  says 
Newman  Smyth,  "  is  open  to  the  working  Church ; 
none  in  which  greater  wisdom  or  a  more  genuine 
love  for  souls  is  needed  ;  none  in  which  the  Church 
can  do  more  to  help  in  answering  its  prayer  for  the 
coming  of  the  kingdom  of  heaven," 

7.    Amusement  and  Recreation 
The  historic  attitude  of  the  Church  towards  amuse- 
ments has  been  very  unfortunate.     Doubtless  it  is 


256    Unity  of  Protestantism  the  Only  Solution 

partly  traditional  and  came  from  the  early  attitude 
of  Christians  to  the  games  and  amusements  of  the 
Koman  Empire.  The  sports  of  that  day  were  horri- 
ble and  in  opposing  them  the  Chui'ch  was  betrayed 
into  opposition  to  all  amusements. 

The  body  and  mind  are  incapable  of  continuous 
effort.  God  has  implanted  in  every  man  and  woman 
a  strong  desire  and  necessity  for  amusement  and 
recreation.  It  is  a  need  not  of  man's  lowest,  but  of 
his  highest  nature — the  spirit.  He  who  thus  formed 
man  did  not  intend  to  doom  him  to  a  life  of  monotony. 
Man  was  made  to  enjoy  as  well  as  to  labour  and  it 
is  folly  to  fight  against  nature. 

In  the  organization  of  modern  social  and  industrial 
life  amusement  and  recreation  must  have  a  larger 
place  than  ever  before.  Kature  has  always  de- 
manded a  large  place  for  these  things ;  but  the 
modern  strenuous  Life  of  all  classes,  the  leisure  of 
the  well-to-do,  and  the  unemployed  hours  of  the 
many,  all  demand  it  as  never  before.  Especially  is 
this  true  of  those  living  in  towns  and  cities.  Modern 
invention  has  lessened  home  duties  until  the  average 
young  people  have  nothing  to  do  outside  of  school 
hours.  Idle  time  must  be  innocently  employed. 
The  work  men  once  did  is  now  done  largely  by  ma- 
chines and  there  is  a  large  margin  beyond  working 
hours  after  an  eight  hour  day.  Occupations  are  now 
largely  one-sided.  Many  things  men  do  require  the 
exercise  of  but  a  small  part  of  their  faculties  or 
powers.  The  rest  of  their  minds  and  bodies  are  left 
to  deteriorate  through  lack  of  use.  Proper  recrea- 
tions are  requu-ed  to  overcome  this  one-sidedness. 


.    The  Power  of  a  Unified  Church         257 

The  fact  that  living  under  the  conditions  of  forty 
years  ago  people  did  not  have  extensive  means  for 
amusement  and  recreation  does  not  argue  that  they 
are  not  needed  now. 

Especially  is  it  important  that  proper  amusement 
and  recreation  be  provided  for  the  neglected  poor. 
Nothing  would  do  more  to  better  the  condition  of 
such  people  who  now  so  largely  seek  relief  from 
weariness  and  trouble  in  indulgences  that  merely 
serve  to  drag  them  down  lower.  The  working  man 
is  most  exposed  to  the  curse  of  intemperance  because 
he  has  so  few  pleasures.  If  he  were  given  the  pleas- 
ures of  a  man  he  would  not  care  so  much  for  those 
of  the  brute. 

There  is  a  very  close  connection  between  amuse- 
ments and  morals.  The  Church  has  always  recog- 
nized that  fact.  But  it  has  only  recognized  half  the 
truth,  that  is,  that  amusements  have  their  evil  side. 
They  also  have  great  possibilities  for  good.  The 
Church,  recognizing  only  the  possibilities  for  evil,  has 
endeavoured  to  meet  its  responsibilities  by  condemn- 
ing most  means  at  the  command  of  young  people  for 
the  gratification  of  their  God-given  instincts  for 
pleasure. 

The  dance,  cards  and  the  theatre  have  generally 
been  condemned  by  the  Church  and  not  without 
good  reason.  But  it  has  proved  to  be  a  case  where 
prohibition  does  not  prohibit.  That  policy  has 
utterly  failed.  The  Church  has  made  no  effort  to 
provide  something  -which  will  take  the  place  of  these 
things.  To  condemn  a  thing  is  always  easier  than 
to  purify  or  to  provide  substitutes. 


258    Unity  of  Protestantism  the  Only  Solution 

These  things  have  been  found  to  gratify  an  inerad- 
icable instinct  of  human  nature.  They  are  often 
made  a  power  for  evil.  But  may  not  the  evils  be 
eliminated  without  surrendering  the  legitimate 
pleasures  which  they  give  ?  If  so  it  ought  to  be 
done ;  if  not,  satisfactory  substitutes  ought  to  be  pro- 
vided. It  is  the  business  of  Christianity  to  trans- 
form all  human  life.  Christ  has  redeemed  the  whole 
world,  -with  its  industries,  arts,  pleasures  and  social 
institutions.  And  it  is  the  business  of  the  Church  to 
sanctify  all  these  things. 

There  is  nothing  more  fascinating  to  multitudes 
than  dancing.  The  instinct  seems  to  be  natural  and 
almost  universal.  The  dramatic  instinct  cannot  be 
crushed  out.  The  theatre  is  undoubtedly  a  great 
power  for  evil.  And  yet  it  may  be  made  one  of  the 
greatest  possible  powers  for  good.  The  attitude  of 
the  Church  and  ministry  towards  these  things  ought 
to  be  one  of  discriminating  sympathy.  Wholesale 
condemnation  does  harm.  The  judgment  of  those 
who  do  so  is  distrusted  on  other  matters.  The  grounds 
on  which  some  amusements  are  condemned  and  others 
allowed  are  often  inconsistent  and  irrational. 

One  of  two  things  the  Church  ought  to  do ;  it 
ought  either  to  provide  substitutes  that  satisfy  the 
same  instincts  which  these  undoubtedly  gratify,  or 
these  amusements  ought  to  be  renovated  and  fur- 
nished the  people  under  the  best  possible  influences. 
Hurling  anathemas  against  those  who  enjoy  these 
things  is  a  waste  of  energy  because  the  people  will 
have  them  until  some  satisfactory  substitute  is  pro- 
vided. 


The  Power  of  a  Unified  Church         259 

The  Church  must  provide  for  the  social  and  recre- 
ational life  of  the  people.  One  of  its  greatest  sins 
has  been  its  neglect  to  do  so.  The  day  when  piety 
and  paleness  were  synonyms  has  gone.  Christianity 
is  not  a  set  of  rules ;  neither  is  it  a  system  of  nega- 
tive conduct.  It  is  a  new  life,  a  life  that  enlarges 
and  ennobles.  Many  people  neglect  the  spiritual 
side  of  their  natures,  which  is  always  very  unfortu- 
nate. But  it  is  also  important  to  provide  for  the  so- 
cial. The  spiritual  cannot  be  adequately  provided 
for  without  it. 

While  much  effort  is  being  made  to  meet  the  needs 
of  various  classes — efforts  of  fraternal  orders,  mutual 
benefit  societies,  personal  clubs,  organizations  con- 
nected with  the  Church  and  by  towns  and  cities — the 
whole  machinery  for  social  pleasure  and  recreation 
is  utterly  inadequate.  A  large  part  of  what  exists, 
especially  in  the  cities,  has  been  turned  over  to  the 
most  evil-minded  and  unscrupulous  people  in  the 
community,  whose  only  object  is  commercial  gain. 

There  is  great  need  of  social  centres  for  the  people 
where  they  can  meet  as  often  as  necessary  for  the 
gratification  of  the  social  instincts.  The  saloon  pro- 
vides such  a  place  for  men  and  it  keeps  open  every 
moment  the  law  allows.  Music,  good  fires  when 
needed,  and  in  many  instances  free  lunches  are  pro- 
vided. Every  possible  attraction  is  offered.  This  is 
the  strongest  feature  of  the  saloon. 

Some  people  would  make  the  school  the  social 
centre  and  not  without  good  reason.  A  sectarian 
Church  can  hardly  supply  it.  The  divisions  which 
it  creates,  with  their  clashing  interests,  render  the 


26o    Unity  of  Protestantism  the  Only  Solution 

Church  unsuited.  Education  is  a  universal  interest 
and  for  that  reason  would  do  it  better  than  a  divided 
Church.  But  a  unified  Church  can  do  it  better  than 
the  school.  It  would  have  the  machinery  and  the 
necessary  consecrated  volunteer  workers  already  at 
hand.  And  the  Church  alone  can  properly  sanctify 
such  things. 

The  Church  need  not  attempt  to  furnish  every- 
thing a  community  needs.  It  ought  to  provide  much 
and  inspire  more  of  the  right  land.  The  disposition 
of  any  organization  to  assist  in  such  matters  ought 
to  receive  encouragement ;  and  where  needed  co- 
operation ought  to  be  given.  Civic  responsibility 
and  development  in  this  direction  should  be  encour- 
aged. The  Church  should  attempt  no  monopoly. 
But  it  can  create  a  public  sentiment  which  demands 
amusements  and  recreations  of  the  highest  moral 
order,  and  it  can  inspire  Christian  people  to  provide 
what  the  Church  cannot  furnish. 

All  social  pleasure  requires  proper  supervision  and 
that  involves  the  presence  and  association  of  the  best 
people  with  the  young  in  their  pleasures  and  recrea- 
tions. And  the  Church  ought  to  provide  by  inspira- 
tion, or  otherwise,  proper  supervision,  for  the  whole 
list  of  needed  social  pleasures. 

The  Sunday  question  deserves  to  be  discussed  in 
this  connection.  The  Puritan  Sabbath  is  gone.  No- 
body would  have  it  returned.  The  Sabbath  day 
ought  to  be  one  of  rest;  ordinary  industry,  as  far 
as  possible,  ought  to  cease.  This  can  be  secured  by 
law.  The  greatest  problem  does  not  lie  here  to-day. 
But  when  the  demon  of  toil  has  been  expelled  and 


The  Power  of  a  Unified  Church         261 

the  house  is  empty,  swept  and  garnished,  seven  other 
demons,  even  more  wicked  than  the  first,  stand  ready 
to  enter.  And  they  will  enter  and  take  possession 
unless  the  place  is  filled  with  things  desirable.  To 
fill  this  place  is  a  part  of  the  Church's  mission. 
Church-going  alone  will  not  do  it ;  church  services 
cannot  monopolize  the  day.  Nature  requires  a 
larger  variety.  But  reform  here  as  everywhere  is 
by  displacement.  It  is  a  waste  of  time  to  forbid 
certain  pleasures  unless  satisfactory  ones  are  oflFered 
in  their  stead.  The  Church  ought  to  provide  pleas- 
ant Sunday  afternoons  or  evenings  or  both.  These 
may  consist  of  bright  music,  pictures,  cheerful  talks, 
profitable  addresses,  readings  from  the  best  litera- 
ture, a  cup  of  tea  and  a  sandwich.  In  this  direction 
the  solution  must  be  found.  The  day  ought  to  be 
different  from  other  days  but  innocent  pleasures  and 
helpful  recreations  should  not  be  discouraged. 

Sunday  ought  to  be  redeemed  and  the  Church 
alone  can  do  it.  But  it  cannot  be  done  by  repres- 
sions and  prohibitions.  The  Sabbath  was  made  for 
man  and  the  modern  man  has  made  up  his  mind  to 
enjoy  it.  He  ought  to  be  furnished  the  legitimate 
means.  It  ought  to  be  made  a  joyous  day,  the  most 
joyous  of  the  week,  a  day  so  sweet,  so  full  of  beauty 
and  song,  pictures,  music  and  other  innocent  pleas- 
ures that  the  people  would  bless  its  Giver  f(3r  every 
precious  moment  of  its  time  and  then  long  for  its 
return,  God  is  the  author  of  child  nature ;  Jesus 
declared  children  to  be  the  t}^e  of  the  kingdom  of 
God.  And  God  has  not  imposed  on  men  an  observ- 
ance of  Sunday  which  violates  the  deej)est  instincts 


262    Unity  of  Protestantism  the  Only  Solution 

of  these  innocents,  and  which  makes  them  dread  to 
see  the  day. 

8.    Sex  Hygiene 

One  of  the  most  fundamental  problems  demand- 
ing solution  to-day  is  that  presented  by  sex  hygiene.' 
There  is  a  growing  consciousness  and  recognition  of 
the  fact  that  children  have  a  right  to  be  well  born. 
If  this  is  ever  accomplished  the  unfit  must  be  denied 
the  responsibility  of  parentage.  This  new  science  of 
eugenics  claims  that  the  segregation  of  the  feeble- 
minded and  the  epileptic  under  proper  public  care 
will  prevent  the  reproduction  of  nine-tenths  of  the 
unfit.2 

The  physically  and  morally  unfit  have  no  right  to 
bring  into  the  world  offspring  cursed  with  insanity, 
paralysis,  blindness  and  physical  deformity  and 
moral  degeneration.  Children  have  a  right  to  be 
born  with  some  show  for  happiness  and  with  some 
promise  of  ability  to  contend  in  the  struggle  for  ex- 
istence. And  the  physically  and  morally  unfit  have 
no  right  to  impose  the  burden  of  then-  necessarily 
imperfect  offspring  on  an  innocent  public.  This  is 
the  function  of  the  state  but  the  state  needs  the 
inspiration  of  the  Church  in  the  work. 

The  reproduction  of  the  unfit  must  be  eliminated 
and  those  fitted  for  parenthood  must  be  educated  in 

'  The  American  Federation  of  Sex  Hygiene,  29  West  42nd  Street, 
New  York,  is  an  agency  for  promoting  efforts  in  this  direction. 
Charles  W.  Bitwell  is  secretary. 

'See  "Religion  in  Social  Action,"  by  Graham  Taylor,  in  The 
Survey,  April  6,  1912,  p.  29. 


The  Power  of  a  Unified  Church         263 

the  sex  relationships.  The  false  modesty  of  parents 
seen  in  withholding  from  their  children  the  truth 
concerning  these  relationships  is  productive  of  end- 
less harm.  Educational  efforts  in  this  direction  have 
only  just  begun.  It  is  a  very  delicate  and  difficult 
subject.  It  is  undoubtedly  a  dangerous  subject  un- 
less properly  handled.  But  somehow  the  young 
must  be  educated  in  these  matters.  The  vulgar 
method  by  which  such  knowledge  is  now  acquired  is 
harmful  in  the  extreme.  It  would  be  difficult  to 
make  the  situation  worse.  It  is  not  enough  to  sup- 
ply the  young  with  literature  ;  and  whatever  may 
be  accomplished  in  the  school  is  not  sufficient.'  The 
hearty  cooperation  of  parents  becomes  a  necessity. 
If  the  work  is  ever  done  it  must  come  through  the 
inspiration  of  religion.  Nothing  short  of  the  stress 
of  religious  duty  will  lead  parents  to  meet  their 
responsibilities  in  the  matter.  The  church  must 
align  itself  with  other  proper  agencies  in  this  work. 
Through  Sunday-schools,  mothers'  meetings  and 
other  agencies  great  things  may  be  accomplished. 

9.    Keconstruction  in  Cities,  Towns  and 

Country 

The  church  must  be  a  place  where  the  Word  is 
preached,  and  a  house  of  prayer.  It  must  also  be- 
come a  thoroughly  equipped  institute  of  humanity. 

The  modern  world  needs  an  open  and  institutional 
church,  the  centre  of  beneficent  philanthropic  work. 
It  is  not  possible  in  the  space  at  our  command  to 

'A  series  of  booklets  edited  by  Mr.  Bok,  of  the  Ladies'  Home 
Journal,  is  to  be  commended.     Published  by  Revell. 


264    Unity  of  Protestantism  the  Only  Solution 

outline  a  plan  for  such  work.  It  is  not  necessary. 
Yery  considerable  literature  on  that  subject  already 
exists.  And  all  really  useful  churches  must  be  a 
growth  and  development  according  to  the  varying 
needs  of  the  different  times  and  places.  Protestant 
churches  are  generally  open  one  day  in  the  week. 
Many  of  them  cost  hundreds  of  thousands  of  dollars. 
They  accommodate  a  few  people  on  Sunday,  and  a 
handful  for  the  mid-week  service.  Thousands  of 
churches  do  no  more.  If  they  are  to  render  the 
larger  service  demanded  in  this  age  they  must  be 
open  daily. 

The  unity  of  Protestantism  would  make  possible  all 
these  things.  The  work  everywhere  would  receive 
a  new  and  powerful  impetus.  The  work  in  cities 
would  be  revolutionized.  A  parish  system  would 
distribute  churches  according  to  the  needs  of  the 
city  and  each  parish  could  be  cultivated  like  a 
garden.  Ministers  and  workers  would  not  waste 
their  time  running  all  over  the  city  and  nobody 
would  be  overlooked  in  the  ministration.  No  place 
needs  the  church  so  badly  as  the  less  desirable  dis- 
tricts of  the  cities.  It  is  not  enough  to  attempt  to 
reach  the  poor,  the  ignorant  and  the  vicious,  with 
dingy  missions  and  street  preaching.  These  districts 
ought  to  have  the  most  attractive  churches  and  the 
best  of  everything.  As  it  is  we  spend  our  money 
to  send  men  to  the  heathen  abroad,  but  when  they 
come  to  our  own  cities  we  abandon  them  to  the 
tender  mercies  of  Providence.  The  amount  of 
money  now  expended  in  city  churches  would  prob- 
ably be  more  than  sufficient  to  build  and  to  main- 


The  Power  of  a  Unified  Church         265 

tain  all  the  churches  the  cities  would  need,  and 
sufficient  fully  equipped  institutional  churches 
where  they  were  required.  Much  could  be  done 
to  cure  the  evils  of  our  social  life.  The  magnificent 
churches  built  for  the  rich  never  appeal  to  the  poor 
and  vicious.  But  a  magnificent  mstitutional  church, 
open  all  the  time  and  ministering  to  the  needs  of 
the  whole  man,  physical,  social,  and  intellectual,  an 
every-hour  ministry  in  the  name  and  spirit  of  Jesus 
Christ,  would  prepare  the  way  for  the  Gospel  mes- 


sage. 


Unity  would  revolutionize  the  work  in  the  country 
villages  and  towns.  Nowhere  would  the  advantages 
be  greater.  The  consolidation  of  the  small  churches 
in  these  places  would  greatly  add  to  their  efficiency. 
The  country  problems  could  then  be  solved.  An 
adequate  field  would  be  afforded  the  strongest 
young  men  for  the  largest  possible  service.  The 
country  minister  with  proper  training  for  his  pecul- 
iar problems  could  become  a  leader  of  the  forces 
for  economic,  social  and  religious  betterment  of  the 
whole  people.  The  church  could  be  brought  into 
vital  touch  with  every  human  interest  and  thereby 
becoming  all  things  to  all  men  could  win  many. 
The  small  towns  almost  everywhere,  and  often  the 
country,  could  easily  have  and  maintain  a  church 
which  combined  all  the  services  now  rendered  by 
the  church,  Young  Men's  Christian  Associations 
and  other  organizations. 

The  country  can  have  but  few  institutions ;  there- 
fore, it  is  the  more  important  that  the  church  should 
b«  and  do  its  best.     The  church  ought  to  be  the 


266   Unity  of  Protestantism  the  Only  Solution 

centre  of  every  country  interest.  One  such  is 
enough  for  any  community.  Near  to  it  ought  to 
be  the  school.  Schools  need  to  be  consolidated  and 
centralized.  The  minister  and  teachers  ought  to 
live  at  this  centre.  The  church  ought  to  have  its 
Young  Men's  and  Young  Women's  Christian  Asso- 
ciation departments  and  equipment.  Ample  play- 
grounds ought  to  be  provided — grounds  for  baseball 
and  such  other  sports  as  the  community  required. 

The  children  would  meet  there  daily.  The  older 
people  would  come  for  church,  for  recreations  and 
periodic  gatherings,  for  social  pleasures,  concerts, 
musicals  and  whatever  else  was  deemed  necessary. 
These  things  would  cultivate  a  community  spirit 
without  which  no  community's  problems  can  be 
solved.  The  day  of  individualism  is  gone.  The 
farmer  must  organize  as  others  have  done. 

The  country  church  is  bound  up  with  the  country 
school.  The  school  needs  to  revise  its  curriculum 
and  provide  one  more  suited  to  the  needs  of  the 
children.  To-day  they  are  provided  only  such 
training  as  fits  them  for  the  towns  and  cities.  Their 
training  must  be  related  more  to  theu'  living.  Fewer 
will  desire  to  leave  for  the  cities.  Domestic  econ- 
omy and  scientific  farming  ought  to  be  taught. 
Every  school  ought  to  have  a  piece  of  land  as  an 
experiment  farm.  Scientific  farming  is  the  only 
clue  to  the  repair  of  the  country.  This  needs  to  be 
taught,  not  simply  that  farmers  may  increase  their 
incomes,  but  that  life  on  the  farm  may  become  more 
attractive. 

The  success  of  the  Du  Page  Church,  some  thirty 


The  Power  of  a  Unified  Church         267 

miles  from  Chicago,  has  already  been  referred  to. 
Two  or  three  more  examples  of  what  has  been  ac- 
complished in  country  churches  might  be  given. 
The  story  of  John  Frederick  Oberlin's  work'  is 
exceedingly  interesting,  lie  was  born  in  1740  and 
died  in  1826.  His  parish  was  in  the  Ban-de-la- 
Roche,  at  that  time  a  French  district.  He  antici- 
pated modern  methods.  Oberlin  found  his  parish 
of  six  small  villages  destitute  of  roads,  schools,  and 
manufactures.  Its  agriculture  was  scarcely  worth 
the  name.  Moral  and  religious  conditions  were 
very  poor.  He  first  established  schools  and  pro- 
vided teachers.  Then  he  built  roads,  taking  the 
lead  in  the  work  himself  with  pickax  in  hand.  He 
organized  an  agricultural  club  and  presided  over  it. 
He  introduced  new  vegetables  and  taught  the  people 
their  cultivation.  He  investigated  soil  conditions 
and  provided  lectures  on  fertilizers,  irrigation  and 
drainage.  He  trained  carpenters,  shoemakers  and 
blacksmiths.  He  provided  productive  employment 
for  men  and  women.  He  built  a  workshop  and 
equipped  it  with  the  turning-lathe,  carpenter's  outfit, 
printing-press  and  bindery.  He  gave  encouragement 
to  every  impulse  to  better  living  conditions.  These 
impulses  he  had  to  create  against  stubborn  opposition. 
The  transformation  he  wrought  was  wonderful. 

Charles  Kingsley's  work  in  Eversley  parish,  Eng- 
land, was  remarkable.  His  accomplishments  in  the 
first  five  months  of  his  pastorate  were  marvellous : 
"  New  clubs  for  the  poor,  a  shoe  club,  coal  club, 

'"The    story   of  John   Frederick  Oberlin,"   Augustus    Field 
Board. 


268   Unity  of  Protestantism  the  Only  Solution 

maternal  society,  a  loan  fund,  and  lending  library 
were  established  one  after  another.  An  intelligent 
young  parishioner,  who  was  till  lately  schoolmaster, 
was  sent  by  the  rector  to  Winchester  Training 
College ;  an  adult  evening  school  was  held  in  the 
rectory  all  the  winter  months  ;  a  Sunday-school  met 
there  every  Sunday  morning  and  afternoon  ;  and 
weekly  cottage  lectures  were  established  in  the  out- 
lying districts  for  the  old  and  feeble.  At  the  begin- 
ning of  his  ministry  there  was  scarcely  a  grown-up 
man  or  woman  among  the  labouring  class  who  could 
read  or  write — for  as  boys  and  girls  they  had  all  been 
glad  to  escape  early  to  field  work  from  the  one 
school — a  stifling  room  ten  feet  square,  where  cob- 
bling shoes,  teaching  and  caning  went  on  together." ' 
The  work  of  Rev.  G.  Frederick  "Wells  at  Lincoln, 
Vermont,  in  a  "  decadent  mountain  township,"  is  well 
worthy  of  mention.  "  Five  years  ago  three  church 
societies  united  under  one  pastor  in  what  was  called 
the  Federated  Churches.  The  Ladies'  Aid  and  Good 
Templar's  Hall  was  the  parish-house.  It  was  the 
home  of  the  Grange,  of  the  Good  Templar's  Lodge, 
the  Grand  Army  Post,  the  village  library,  the 
Young  Men's  Christian  Association,  the  church 
prayer-meeting,  and  all  the  leading  social  entertain- 
ments and  lectures  of  the  church  and  community. 
The  Federated  Churches,  the  schools,  and  the  Grange 
were  in  active  cooperation.  Lincoln's  first  farmers' 
institute,  under  the  direction  of  the  State  Board  of 

"'Works  of  Charles  Kingsley,"  Vol.  VII,  Letters  and  Memo- 
ries, p.  98.  Quoted  from  "The  Country  Church  and  Social  Service," 
G.  Frederick  Wells. 


The  Power  of  a  Unified  Church         269 

Agriculture,  was  a  result  of  their  cooperation.  From 
the  pastor's  leadership  through  the  same  centralized 
movement,  young  men  graduated  from  the  Dairy 
School  of  the  State  Agricultural  College  ;  the  public 
schools  were  stimulated  to  higher  standards  ;  the 
Young  Men's  Christian  Association,  and  its  baseball 
team  were  organized  ;  and  home-talent  plays  afforded 
the  most  wholesome  popular  entertainments  which 
the  community  had  known  in  years.  Religious 
enterprises  were  always  predominant.  One  year  of 
the  work  saw  church  attendance  increased  forty  per 
cent.,  more  than  a  score  of  baptisms,  church-mem- 
bership nearly  doubled  ;  and  the  largest  gatherings 
of  the  people  always  those  upon  purely  religious 
occasions.  The  moral  forces  of  the  community'  were 
radically  changed.  In  response  to  the  growth  of 
local  possibilities  two  of  the  churches  became  one  by 
organic  union  ;  and  the  two  resulting  churches  con- 
tinued to  cooperate  in  touching  the  whole  changing 
life  of  the  1,000  people  in  the  township.  The  com- 
munity to-day  is  a  paradise  compared  to  former  con- 
ditions, and  the  work,  though  still  under  test,  is  mov- 
ing forward." ' 

*  "The  Country  Clmrch  and  Social  Service,"  Rev.  G.  Frederick 
Wells,  B.  D.,  in  the  Gospel  of  the  Kingdom,  November,  1910. 


m 

THE  POSSIBILITY  OF  UNITY 

HOW  Protestantism  reached  its  present  splin- 
tered condition  is  to  us  a  matter  of  minor 
importance.  Those  things  belong  to  ancient 
history.  We  are  concerned  with  the  perpetuation  of 
the  division  only.  And  there  seems  to  be  no  satis- 
factory justification  for  the  continuance  of  such  a 
policy,  destructive  as  it  is  to  the  highest  efficiency 
and  economy  of  the  Church,  as  well  as  its  highest 
spiritual  development,  especially  since  the  conditions 
out  of  which  the  separations  grew  have  ceased  to  be. 
In  1909  the  Department  of  Commerce  and  Labour 
at  Washington  issued  a  bulletin  which  contained 
statistics  of  the  religious  bodies  of  the  United  States 
from  1890  to  1906 — a  period  of  sixteen  years.  A 
casual  study  of  this  bulletin  might  create  the  impres- 
sion that  the  religious  world  was  drifting  farther  and 
farther  apart  and  that  there  was  little  or  no  hope 
that  the  divisions  of  the  Protestant  world  would  ever 
be  healed.  This  report  indicates  that  during  these 
sixteen  years  forty-one  new  denominations  were 
added  to  the  already  long  list.  A  careful  study  of 
these  statistics,  however,  reveals  the  fact  that  many 
of  these  so-called  denominations  have  no  claim  to 
be  regarded  as  Christian  ;  and  still  others  cannot 
properly  be  called  churches.     Eleven  were  added 

270 


The  Possibility  of  Unity  271 

through  immigration.  Most  of  them  are  very  small 
and  of  no  real  practical  significance.  They  are  only 
eddies  in  the  great  stream  of  religious  progress. 

The  thing  of  chief  significance  in  the  religious 
world  is  not  included  in  this  report,  indeed  could  not 
be  ;  and  that  is  the  marvellous  growth  within  recent 
years  of  a  sentiment  favourable  to  the  unity  of  all 
Protestant  churches.  Within  recent  years  most 
wonderful  changes  have  occurred  ;  a  complete  change 
has  come  over  the  spirit  of  the  times.  The  world 
has  lost  its  interest  in  the  old  time  theological  dis- 
cussions ;  and  the  bitterness  and  bigotry  that  charac- 
terized the  Church  only  a  few  years  ago  are  gone 
never  to  return.  It  is  plainly  evident  that  denomina- 
tionalism  is  dying.  Emphasis  is  being  transferred 
rapidly  from  the  doctrinal  to  the  practical  and  social 
manifestations  of  faith.  The  tendency  of  modern 
religious  life  is  to  get  together,  to  work  together, 
and  to  ignore  petty  differences.  The  idea  of  unity  is 
in  the  very  air  we  breathe,  the  unity  of  a  common 
purpose  and  a  common  task  in  loyalty  to  a  common 
Master. 

1.  Bitterness  and  Bigotry  op  the  Past 
It  will  be  quite  interesting  and  helpful,  we  think, 
to  take  a  peep  into  the  conditions  of  the  religious 
world  as  far  back  as  the  days  of  "Wesley,  Whitfield, 
Rowland  Rill,  and  Toplady.  We  are  accustomed  to 
look  upon  these  men  as  saints ;  and  they  were ;  but 
they  were  rather  savage  saints  in  a  rather  savage 
age.  The  doctrine  of  election  was  the  chief  bone  of 
contention  between  these  men.     The  bitterness  of 


272    Unity  of  Protestantism  the  Only  Solution 

their  discussions  would  hardly  be  tolerated  in  politics 
to-day.  Wesley  on  one  occasion  wrote  of  Toplady  : 
"  Mr.  Augustus  Toplady  I  know  well ;  but  I  do  not 
fight  with  chimney-sweepers.  He  is  too  dirty  a 
writer  for  me  to  meddle  with ;  I  should  only  foul  my 
fingers." '  This  is  Toplady,  the  author  of  ''  Eock  of 
Ages."  But  he  paid  Wesley  back  in  his  own  coin. 
He  said  of  Wesley :  "  God  is  my  witness  how 
earnestly  I  wish  it  may  consist  with  the  divine  will  to 
touch  the  heart  of  that  unhappy  man.  I  hold  it  as  much 
my  duty  to  pray  for  his  conversion  as  to  expose  the 
futility  of  his  railings  against  the  truths  of  the  Gos- 
pel." Both  John  and  Charles  Wesley  had  a  rather 
poor  opinion  of  Calvinists.  Among  other  things  they 
called  them  "  devil's  factors,"  "  Satan's  synagogues," 
"  children  of  the  old  roaring  hellish  murderer  who 
believe  his  lie,"  "  advocates  for  sin,"  "  witnesses  for 
the  father  of  lies,"  "  blasphemers  "  and  "  Satan-sent 
preachers."  Hill  and  Wesley  had  manj'^  battles  over 
Calvinism.  Neither  could  find  anything  too  severe 
to  say  of  the  other.  Hill  wrote  several  pamphlets  in 
which  he  handled  Wesley  after  the  fashion  of  his 
day.  An  Old  Fox  Tarred  and  Featliered  was  a 
pamphlet  directed  against  Wesley  ;  Pope  John  was 
another.  Among  other  names  Hill  called  Wesley 
"  the  lying  apostle  of  the  foundry,"  "  a  dealer  in 
stolen  wares"  and  "a  designing  wolf."  We  sup- 
pose Hill  won  the  blue  ribbon  for  his  special  ability 
in  buffoonery  when  he  said  of  Wesley  that  he  was 
"  as  unprincipled  as  a  rook  and  as  silly  as  a  jackdaw, 

*  "Battles of  the  Saints,"  by  George  Franoi*  Green,  The  Outlook, 
April  26,  1902,  p.  1012. 


The  Possibility  of  Unity  273 

first  pilfering  his  neighbour's  plumage  and  then  going 
proudly  forth  displaying  his  borrowed  tail  to  the 
eyes  of  a  laughing  world."  Such  conduct  was 
characteristic  of  the  age.  Those  were  the  times 
when  denominations  were  made  ;  but  those  days  are 
gone  long  since.  We  cannot  imagine  such  conduct 
among  Christian  ministers  to-day. 

%    Influences  Contributing  to  the  Idea 

OF  Unity 

The  historical  method  of  Bible  study  has  con- 
tributed much  in  bringing  men  together  in  their 
thinking.  This  is  the  inevitable  outcome  of  studying 
the  Bible  in  an  earnest  effort  to  find  what  it  really 
teaches,  rather  than  in  an  effort  to  find  plausible 
arguments  to  support  some  previously  worked  out 
system  of  theology.  However  unsatisfactory  some 
of  the  results  of  higher  criticism  at  the  hands  of 
certain  rationalists  may  be — and  many  of  them  are 
very  unsatisfactory — the  method  of  higher  criticism 
has  come  to  stay.  The  old  theological  method  of 
Bible  study  is  gone. 

There  is  a  wide-spread  and  well  recognized  growth 
of  the  kingdom  of  God.  Men  are  thinking  in  its 
terms  and  consecrating  themselves  to  its  service. 
This  has  been  accompanied  by  a  general  and  rapidly 
growing  desire  everywhere  for  unity. 

Many  tendencies  encouraging  to  unity  are  found  in 
the  Protestant  Episcopal  church.  This  church  has 
always  refused  any  sort  of  recognition  of  other 
Protestant  churches,  while  it  insisted  on  a  doctrine 
of  apostolic  succession  that  has  been  repudiated  by 


274    Unity  of  Protestantism  the  Only  Solution 

the  scholarship  of  the  world.  But  the  late  General 
Conference  of  the  Episcopal  church  in  triennial 
session  at  Cincinnati  in  October,  1910,  appointed  a 
commission  to  call  a  world-wide  conference  on  Chris- 
tian unity.  This  commission  has  organized  with 
Bishop  Charles  P.  Anderson,  of  Chicago,  as  presi- 
dent. And  this  is  the  significant  feature  of  this  new 
movement.  Bishop  Anderson  was  one  of  the  speakers 
of  the  Laymen's  Missionary  Congress  which  met 
recently  in  Chicago,  and  he  devoted  a  large  part  of 
his  address  to  the  subject  of  Christian  unity.  His 
views  as  expressed  in  that  address  are  very  much 
more  considerate  of  other  churches  than  the  tradi- 
tional attitude  of  the  Episcopal  church.  His  ad- 
dress was  a  repudiation  of  the  idea  that  the  Prot- 
estant world  is  to  unite  by  entering  the  Episcopal 
fold ;  he  advocates  a  real  unity  to  which  each  de- 
nomination would  make  its  contribution.  This  com- 
mission is  organized  and  at  work.  Its  treasurer, 
the  late  J.  Pierpont  Morgan,  contributed  $100,000 
for  the  expenses  of  the  movement.  Good  progress  is 
being  made.  The  admirable  book  of  Bishop  Brown, 
to  which  reference  has  already  been  made,  is  indica- 
tive of  a  most  wholesome  tendency  among  Epis- 
copalians. 
,  The  most  interesting  situation,  however,  among 
J  the  denominations,  is  to  be  found  in  the  Disciples'  or 
Christian  Church.  This  church  has  always  had  for 
its  special  programme  the  unity  of  the  Christian 
world ;  but  it  has  always  insisted  on  unity  on  the 
basis  of  its  own  creed,  on  the  basis  of  its  own  inter- 
pretation of  the  Scriptures.     Originally  the  church 


The  Possibility  of  Unity  275 

was  very  exclusive,  repudiating  all  hope  of  heaven 
for  the  pious  unimmersed.  Some  of  them  even  yet 
refuse  to  fellowship  other  denominations.  The 
church  met  in  1910  in  a  National  Convention  at 
Topeka,  Kansas.  The  progressive  element  of  the 
denomination  feel  that  this  convention  is  far  more 
significant  than  the  great  Centennial  Celebration  of 
the  year  before  at  Pittsburgh.  The  significant  ad- 
dress of  the  meeting  was  delivered  by  a  pastor  from 
Baltimore,  the  Rev.  Peter  Ainslee.'  He  made  an  ad- 
dress that  stirred  the  assembly  like  an  earthquake. 
In  speaking  of  the  most  needful  progi-ess  of  their 
denomination  he  said :  "  The  time  has  come  when  we 
have  got  to  change  our  attitude  towards  our  religious 
brethren.  Sometimes  it  looks  as  if  we  regarded 
the  Methodists  and  Presbyterians  and  the  others  as 
our  enemies.  We  can't  win  them  by  throwing 
stones  at  them  ;  but  we  can  win  them  by  love.  We 
should  regard  them  as  brothers.  If  they  deny  it  we 
should  claim  it  still,  and  if  they  deny  it  again  we 
should  go  on  claiming  them  as  brothers.  The  bap- 
tismal question  is  not  as  large  a  question  as  it  once  was. 
Thomas  Campbell's  plea  was  to  unite  the  world." 

This  address  created  a  profound  sensation  among 
the  thousands  of  delegates.  In  the  afternoon  by  re- 
quest he  repeated  the  address  to  a  larger  audience. 
He  was  asked  if  be  meant  to  put  the  whole  fellowship 
to  humiliation  before  the  whole  world.  He  answered 
that  there  was  no  humiliation  in  repenting  of  a  mis- 

'This  address  was  amplified  later  in  the  author's  Yale  Lectures, 
jast  published,  under  the  title  "  The  Message  of  the  Disciples  for 
the  Union  of  the  Church." 


276   Unity  of  Protestantism  the  Only  Solution 

take  and  in  changing  a  wrong  policy.  As  a  result  a 
Council  on  Christian  Union  was  organized  of  which 
Mr.  Ainslee  was  made  the  president.  This  council 
is  to  conduct  a  campaign  among  Disciples  in  the 
interest  of  a  changed  attitude  of  their  own  church 
towards  other  denominations,  an  attitude  favourable 
to  unity  without  requiring  other  denominations  to  ac- 
cept the  Disciples'  former  theological  position.  The 
millennium  must  be  near  !  Here  and  there  notable 
immersionists  insist  that  while  they  believe  in  immer- 
sion themselves  they  do  not  regard  it  as  of  sufficient 
importance  to  justify  the  maintenance  of  a  separate 
denomination  on  that  distinction  alone. 

Many  things  have  contributed  to  the  changed 
conditions  favourable  to  unity.  The  Evangelical 
Alliance,  organized  in  1845  with  the  purpose,  among 
other  things,  "  to  manifest  and  strengthen  Christian 
unity,  and  to  promote  religious  liberty,  and  coopera- 
tion in  Christian  work,  without  interfering  with  the 
internal  affairs  of  the  different  denominations,"  has 
done  good  work.  Every  year  at  its  suggestion  the 
Christian  world  unites  in  a  week  of  prayer. 

The  growth  of  interdenominational  work  has  done 
much  to  cultivate  a  spirit  of  fraternity  and  unity 
among  us.  Christian  Endeavour  Societies,  the  Stu- 
dent Volunteer  Association,  The  Laymen's  Mission- 
ary Movement  and  the  most  recent  of  all,  the  Men 
and  Religion  Forward  Movement,  are  examples. 

The  Federation  of  the  Churches  of  Christ  in 
America,  comprising  thirty-one  denominations  and 
representing  some  16,000,000  of  membership,  was 
formed  in  Philadelphia,  December,  1908.     It  has 


The  Possibility  of  Unity  277 

five  administrative  secretaries  and  seven  depart- 
mental committees.  Federations  have  now  been 
formed  in  more  than  twenty  states  and  the  work 
is  going  rapidly  forward.  Village,  city  and  state 
federations  are  being  formed  in  all  parts  of  the 
United  States.  Most  of  the  large  cities  now  have 
federations.  More  was  done  in  this  work  during 
1910  than  during  the  five  years  previous,  and  its 
work  steadily  gains  volume. 

Federation  has  done  more  practical  work  towards 
unity  than  any  existing  organization.  Unity  is  not 
possible  now :  federation  is  possible.  The  sectarian 
spirit  will  not  yield  at  once;  its  cure  will  recjuire 
time  and  patience.  But  federation  promises  great 
things  towards  its  cure. 

The  Pan-Presbyterian  Alliance  has  done  splendid 
work  among  Presbyterians.  The  association  of  the 
representatives  of  all  these  churches  has  naturally 
brought  them  closer  together.  The  object  of  the 
Alliance  is  to  increase  the  efficiency  of  Presbyterian- 
isra  in  the  world.  The  Methodists,  Congregational- 
ists  and  Baptists  are  adopting  similar  agencies  with 
the  same  objects  in  view. 

The  Laymen's  Missionary  Congress  which  convened 
in  Chicag^TMay,  1910,  composed  as  it  was  of  laymen 
from  all  parts  of  the  United  States,  gave  a  great  im- 
petus to  the  idea  of  unity.  It  was  discussed  in  many 
of  the  addresses.  There  was  nothing  more  sign  ill- 
cant  about  the  convention  than  its  attitude  towards 
this  question.  The  greatest  speech  of  the  convention 
was  devoted  entirely  to  the  question  of  unity.  No 
sentiment  was  cheered  so  often  or  so  long  as  that 


278   Unity  of  Protestantism  the  Only  Solution 

sentiment.  The  great  World's  Missionary  Conven- 
tion met  at  Edinburgh  in  June,  1910,  and  the  Interior 
of  Chicago  said,  "  A  Missionary  Convention  was  called 
at  Edinburgh.  It  turned  out  to  be  a  union  conven- 
tion. In  that  remarkable  phenomenon  lies  the  pro- 
foundest  significance  of  the  "World's  Missionary  Con- 
ference." There  is  no  more  important  publication 
on  the  subject  of  church  unity  than  the  eighth  vol- 
ume of  the  published  reports  of  this  conference ;  a 
volume  devoted  entirely  to  the  subject  of  cooperation 
and  union  of  all  the  denominations.  It  is  a  most 
encouraging  and  inspiring  volume.  It  discloses  the 
fact  that  movements  favourable  to  unity  are  much 
more  common  and  effective  in  mission  fields  than  in 
the  home  churches.  Missionaries  after  a  hundred 
years  of  faithful  work  have  discovered  that  the  world 
can  never  be  evangelized  till  the  churches  are  unified. 
The  churches  on  mission  fields  would  soon  be  unified 
if  they  were  not  hindered  by  the  churches  at  home. 
That  was  a  significant  prophecy  of  the  late  Bishop 
Wescott  when  he  said  that  if  unity  ever  came  it 
"would  come  from  the  circumference  to  the  centre. 
That  is  exactly  what  is  happening  to-day.  The 
problems  of  the  mission  fields  are  rapidly  forcing 
the  mission  churches  towards  unity.  The  greatest 
outcome  of  the  missionary  w^ork  of  the  nineteenth 
century  probably  will  be  the  unity  of  all  the  churches 
at  home  and  abroad  during  the  twentieth  century. 

3.    Some  Things  Aleeady  Accomplished 
Much  has  already  been  accomplished  in  the  direc- 
tion of  unity.     The  success  of  the  Federal  Council 


The  Possibility  of  Unity  279 

• 
of  the  Churches  of  Christ  in  America  has  already 
been  mentioned.  Negotiations  looking  towards  anion 
between  the  Presbyterian  Church,  North,  and  the 
Protestant  Episcopal,  although  broken  off  some 
twenty  years  since  because  the  Episcopalians  would 
not  recognize  the  equality  of  the  Presbyterian  min- 
istry, have  accomplished  good.  They  stimulated 
the  study  of  the  origin,  the  transmission  and  the 
authority  of  the  Christian  ministry  and  as  a  result 
we  are  brought  closer  together.  Progress  has  been 
made  in  the  Episcopal  church  and  there  are  not 
wanting  evidences  that  that  church  might  now  make 
concessions  that  were  declined  a  few  years  ago. 
Bishop  Brown  of  Arkansas,  in  his  book  recently 
published,  tells  us  that,  "  It  probably  would  now  be 
impossible  to  get  a  representative  committee  of  the 
Protestant  Episcopal  church  that  would  have  the 
assurance  to  approach  one  of  our  sister  or  daughter 
Protestant  churches  except  on  the  level." '  If  he 
is  correct  about  the  matter — and  that  is  by  no  means 
certain— that  would  eliminate  the  troublesome  doc- 
trine of  apostolic  succession ;  certainly  a  great  gain 
to  the  cause  of  unity.  In  any  event  there  is  a  most 
wholesome  tendency  in  this  direction. 

The  Presbyterian  church  is  somewhat  in  the  lead 
in  the  work  at  the  present.  Since  1858  in  the 
United  States  at  least  three  important  unions  have 
occurred  among  Presbyterians  and  negotiations  are 
pending  for  others.  In  1858  the  Associate  and  As- 
sociate Reformed  Churches  became  the  United  Pres- 

'  "The  Level  Plan  for  Church  Union,"  William  Montgomery 
Brown,  D.  D.,  p.  208. 


28o    Unity  of  Protestantism  the  Only  Solution 

byterian  Church.  In  1869  the  "  Old  "  and  "  New  " 
School  Presbyterians  were  united.  In  1907  the 
Cumberland  Presbyterian  Church  united  with  the 
Presbyterian  Church,  North.  Elsewhere  the  work 
has  been  going  forward.  In  1875  the  Presbyterian 
Church  of  Canada  was  formed  by  the  union  of  four 
bodies.  In  1876  the  United  Presbyterian  Church  of 
England  united  with  the  Presbyterian  Church  of 
England.  In  1900  the  United  Free  Church  of  Scot- 
land was  formed  out  of  the  Free  and  the  United 
Presbyterian  Churches  ;  and  negotiations  are  pending 
looking  towards  one  United  Presbyterian  Church  for 
all  Scotland.  In  1901  six  Presbyterian  churches  in 
Australia  and  two  in  New  Zealand  united.  The 
Presbyterian  Church,  North,  has  for  some  years 
maintained  a  committee  on  church  union  ready  for 
negotiations  with  similar  committees  in  kindred 
churches. 

The  Methodist  church  has  been  making  progress 
in  the  same  direction.  Kecently  three  Methodist 
bodies  united  in  England.  One  Methodist  church 
for  all  Canada  is  the  result  of  a  union  of  five  bodies 
fully  consummated  in  1883.  There  has  been  a  union 
of  Methodist  churches  in  New  Zealand  and  Australia, 
also  in  Tasmania  and  the  South  Sea  Islands.  Since 
1902  there  has  been  only  one  Australasian  church. 
The  Northern  Baptists  and  Free  Baptists  have  agreed 
to  a  basis  of  unity  that  already  makes  their  home 
and  foreign  missions  one.  In  Scotland  there  has 
been  a  union  of  the  Congregational  and  Evangelical 
union  churches. 

Many  propositions  for  unity  are  pending  in  various 


The  Possibility  of  Unity  281 

parts  of  the  world.  In  the  United  States  negotia- 
tions looking  towards  union  are  pending  between  the 
Presbyterian  Church,  North,  and  the  Reformed 
Church  of  the  United  States ;  also  betw^een  the 
Methodist  Episcopal  Church,  the  Methodist  Episcopal 
Church,  South,  and  the  Methodist  Protestant.  In 
Australia  the  Methodists,  Presbyterians,  Congrega- 
tionalists,  and  Episcopalians  are  trying  to  get  to- 
gether. In  South  Africa  negotiations  are  in  progress 
between  the  Methodists,  Baptists,  Congregationalists 
and  Presbyterians  looking  towards  union.  In  new 
Zealand  two  Methodist  bodies  are  tr3dng  to  get  to- 
gether. The  Methodist,  the  Presbyterian,  and  the 
Congregationalist  churches  of  Canada  are  maldng 
splendid  progress  in  their  negotiations;  and  it  is 
hoped  that  their  unity  will  be  a  matter  of  but  a  short 
time.  There  are  committees  on  unity  in  various 
denominations.  The  Presbyterian  Church,  Xorth, 
and  the  Disciples  have  already  been  mentioned. 
The  Congregationalists  have  such  a  committee  also. 
The  idea  of  unity  has  had  larger  growth  on  the 
foreign  field  than  in  other  parts  of  the  world  because 
the  necessity  for  it  is  keenest  there.  Less  has  been 
accomplished  there  in  actual  unity  than  the  people 
were  ready  for  because  home  churches  have  stood  in 
the  Tvay.  There  are  very  few^  missionaries  who  are 
not  ready  for  it.  Foreign  mission  boards  by  confer- 
ences have  sought  to  reach  agreements  as  to  the 
division  of  territory,  in  order  to  prevent  waste  in 
overlapping  and  to  combine  forces  in  hospitals, 
schools  and  the  press.  But  these  arrangements  are 
found,  for  many  reasons,  to  be  insufficient. 


282    Unity  of  Protestantism  the  Only  Solution 

A  very  satisfactory  plan  of  work  exists  in  the 
Philippines.  An  Evangelical  Union  there  includes 
all  the  missions  except  the  Episcopal.  They  re- 
spect the  discipline  and  polity  of  one  another,  re- 
ceive members  from  one  another,  asking  only  for 
certificates,  and  they  avoid  all  duplication. 

Some  considerable  progress  has  been  made  in  the 
unity  of  churches  on  the  foreign  field  chiefly  among 
certain  families.  There,  as  in  Christian  countries,  the 
Presbyterians  lead  in  the  work.  Twenty-five  years 
affo  all  the  Presbvterian  and  Reformed  churches  in 
Japan,  six  in  all,  united  to  form  one  common  church. 
In  Korea  there  is  but  one  Presbyterian  church.  In 
China  the  Presbyterian  church  embraces  eight  dif- 
ferent bodies  and  it  extends  an  invitation  to  all 
others  of  kindred  faith  to  unite  with  it.  Presbyte- 
rian unions  have  occurred  in  South  Africa,  India, 
Mexico,  and  the  New  Hebrides ;  the  Presbyterian 
Church,  North,  and  the  Presbyterian  Church,  South, 
are  one  in  Brazil.  Several  years  ago  all  the  Method- 
ist churches  of  Japan  united.  The  Church  of  Eng- 
land and  the  American  Episcopal  church  are  one  in 
Japan.  The  Methodist  churches  in  China  are  try- 
ing to  unite.  There  are  movements  towards  union 
among  Lutherans  in  Japan,  China  and  India.  Prog- 
ress is  being  made  among  Congregationalists  and 
Baptists  everywhere  on  the  foreign  field.  At  Rul- 
ing, the  great  sanatorium  for  Central  China,  is 
found  one  of  the  most  remarkable  union  services 
on  the  globe.  As  many  as  one  thousand  people 
meet  in  this  church  and  its  services  are  conducted 
by   members  of  all  the  missions  without  restrictions. 


The  Possibility  of  Unity  283 

Cooperation  in  schools,  hospitals  and  publication  is 
common  on  the  foreign  field.  The  Methodist,  the 
Presbyterian,  North,  the  Presbyterian,  South,  and  the 
Disciples  unite  in  maintaining  a  Bible  training 
school  in  Nanking.  There  is  a  Christian  University 
at  Shantung  of  three  colleges.  Theology,  ^ledicine 
and  Arts,  which  the  Baptists  and  Presbyterians 
unite  in  supporting.  In  Calcutta  the  Church  of  Scot- 
land and  the  United  Free  Church  of  Scotland  have 
united  in  college  work.  They  also  cooperate  in 
Manchuria  and  Japan.  The  theological  departments 
of  the  Meiji  Gakuin  and  the  Aoyama  Gakuin  of 
Tokyo  are  supported  by  different  denominations. 
In  Amoy,  China,  there  is  a  union  theological  school 
and  one  more  important  still  has  been  proposed  for 
Bangalore.  There  are  "  Book  and  Tract  Societies  " 
serving  all  the  missions  at  Seoul  ■  in  Korea  and  at 
Tokyo  in  Japan.  There  is  large  cooperation  in  such 
work  in  China,  also  in  India.  But  there  is  need  of 
larger  cooperation. 

There  is  a  demand  on  the  foreign  field  for  a  larger 
unity.  The  China  Conference  of  Missions  in  West 
China  held  at  Chengtu  in  1908  unanimously  declared 
"•  one  Protestant  church  for  "West  China "  as  its 
ideal.  In  India  there  has  already  been  a  union  of 
different  families  among  the  churches  and  there  is 
an  increasing  demand  for  the  unity  of  all.  Space 
forbids  the  enumeration  of  other  instances.  They 
are  numerous. 


lY 
THE  0^'LY  POSSIBLZ  BA5IS  OF  UNITY 

THE  onlv  possible  basis  for  the  unity  of 
Protestantism  is  one  that  recognizes  the  es- 
sential equality  of  the  churches  and  the 
parity  of  the  ministry.  It  is  a  waste  of  time  to  dis- 
cnss  a  proposition  that  would  invalidate  the  ordinar 
tion  of  thousands  of  ministers. 

Xothing  short  of  the  brtiadest  possiUe  basis  of 
doctrine  and  government  can  evear  be  made  a  satis- 
factory basis.  The  Chicago-Lambeth  articles  pro- 
pose entirely  too  much.  Two  articles  even  in  the 
Apostles'  Creed  present  difficulties  ;  the  resnrrectioii 
of  the  bodv  and  the  descent  of  Christ  into  heU.  The 
Nioene  Creed  was  drawn  up  for  the  purpose  of  ex- 
cluding Arianism.  Both  of  these  creeds  bear  marks 
of  the  age  when  they  were  formed-  Shall  they  be 
subscribed  to  in  their  original  h^torical  fonns  or  in 
their  later  Koman  and  Anglican  adaptation  f  The 
trouble  with  creeds  is  that  they  are  necessarily  di- 
▼isive,  and  therefore  the  less  creed  the  better. 

1.    The  FrxDA3CE?rrAL  Characteb  of  thi 

Chuech 

Before  we  can  intelligently  disc.iss  :he  possible 
basis  for  church  unity  we  need  clearly  to  nndenlaod 
the  nature  and  functiixi  of  the  Church.     We  cannot 

2S4 


The  Only  Possible  Basis  of  Unity        285 

intelligently  determine  a  basis  for  operations  in  any 
organization  until  we  understand  what  the  organiza- 
tion proposes  primarily  to  be  and  to  do.  Just  what 
did  Jesus  have  in  mind  for  His  Church  ?  What  ends 
did  He  seek  and  how  tlid  He  seek  them  ?  What  was 
the  character  of  the  New  Testament  Church  ? 
These  are  questions  which  cannot  be  ignored  in  this 
discussion. 

We  do  not  mean  to  imply  that  we  are  to  find  all 
our  problems  solved  by  the  New  Testament.  Some 
things  in  religion  are  essential  and  some  are  circum- 
stantial ;  some  are  permanent  and  some  are  passing. 
Just  what  methods  and  polity  shall  be  may  best  be 
determined  by  each  church  according  to  its  own  re- 
quirements. These  things  we  beUeve  were  left  to 
the  Church  to  be  determined  by  its  best  wisdom. 
But  we  need  to  go  to  the  New  Testament  for  the 
essentials. 

All  profess  to  go  back  to  the  New  Testament  and 
there  find  answers  to  all  these  questions ;  but  the 
interest  in  turning  back  to  the  New  Testament  for 
centuries  past  for  the  most  part  has  been  for  dogmatic 
purposes,  to  justify  traditional  dogmas  and  polity. 
Such  a  purpose  vitiates  conclusions  before  they  are 
reached.  Only  methods  of  Bible  study  which  seek  to 
find  what  its  writers  reaUy  taught,  whether  it  suits 
one  or  not,  can  get  the  truth. 

The  early  Church  according  to  the  New  Testa- 
ment, as  we  have  already  seen,  was  organized  "  as  a 
school  of  helpers,  as  a  brotherhood  of  a  new  life,  as 
a  fellowship  of  sympathy  and  of  upward  striving." 
It  was  a  family  with  God  as  a  common  Father  and 


286    Unity  of  Protestantism  the  Only  Solution 

its  members  were  all  "  brethren."  Its  purpose  was 
to  bring  the  kingdom  of  God  to  supreme  power 
among  men.  In  it  there  were  no  theological  tests, 
not  even  for  ministers.  The  only  moral  requirement 
was  the  evidence  of  a  new  spirit  of  life.  The  weak 
in  faith  were  not  rejected.  The  followers  of  Jesus 
considered  themselves  dead  to  their  former  lives  be- 
cause they  had  been  made  new  creatures  and  walked 
in  newness  of  life.  They  felt  themselves  bound  to- 
gether by  ties  stronger  than  those  of  blood.  He 
that  would  not  forsake  father  or  mother,  if  need  be, 
was  not  considered  worthy.  A  simplicity  character- 
ized their  work  and  worship.  And  the  early  Church 
possessed  some  secret  that  was  lost  to  succeeding 
ages,  even  long  before  the  days  of  Protestantism. 
The  early  Church  exhibited  a  devotion,  an  enthu- 
siasm, a  sympathy,  a  fellowship  and  a  brotherhood 
which  none  of  us  can  claim.  And  they  accomplished 
incredible  results  in  an  incredibly  short  time. 

But  all  this  was  soon  changed.  The  spirit  of  fra- 
ternity and  brotherhood  gave  place  to  an  institutional 
idea  made  important  as  an  end  in  itself.  And  the 
Church  soon  came  to  have  its  hierarchies,  liturgies, 
creeds,  disciplines  and  machinery  for  propagandism  ; 
and  these  are  made  so  important  that  they  are 
placed  before  fraternity  and  brotherhood  and  re- 
tained at  the  expense  of  these  things.  It  was  a  sad 
day  for  Christianity  when  this  profound  change  oc- 
curred ;  when  the  simple  family  groups  of  Christian 
believers,  bound  together  as  they  were  by  the  same 
love,  faith,  hope  and  purpose,  were  transformed  into 
an  authoritative  ecclesiastical  organization.     By  such 


The  Only  Possible  Basis  of  Unity        287 

a  change  it  became  an  exclusive  institution  with  its 
regular  government,  its  laws  and  penalties  and  the 
right  to  inflict  them  on  the  disobedient.  This  marked 
the  close  of  Catholicism,  and  ushered  in  the  age  of 
sectarianism.  These  changes  were  followed  by  the 
idea  that  only  those  activities  connected  with  the 
Church  were  sacred,  that  all  others,  while  permis- 
sible, were  not  holy.  The  work  at  home,  behind  the 
counter,  at  the  workshop  and  elsewhere  was  thus 
left  unhallowed  by  religion.  A  cure  of  our  evils  in- 
volves a  full  recovery  of  the  idea  of  the  kingdom  of 
God  and  a  Church  of  the  New  Testament  spirit  and 

type. 

The  general  idea  of  the  Church  to-day  is  that  of  an 
institution  built  upon  a  dogmatic  foundation  expressed 
in  oral  or  written  creeds ;  and  the  larger  part  of  these 
creeds  consist  of  things  admittedly  non-essential. 
The  jninister's  primary  qualifications  are  of  a  sectarian 
character.  In  fact  the  Church  "has  subordinated 
life  to  dogma,  brotherhood  to  organization  and  exten- 
sion of  an  institution,  fellowship  and  sympathy  to 
sectarian  zeal  and  loyalty,"  and  as  a  result  finds  itself 
shorn  of  its  power. 

Efforts  to  get  together  have  generally  been  efforts 
to  find  a  basis  for  the  union  of  the  institutionalism 
which  the  Church  has  become.  There  might  be  cer- 
tain  advantages  in  such  an  union  ;  but  it  would  not 
cure  the  evils  which  afflict  us. 

The  evils  from  which  the  Church  suffers  did  not 
begin  with  division  ;  division  augmented  them  and 
brought  them  more  plainly  to  view.  Losing  sight  of 
the  kingdom  of  God  as  a  present  reality  and  its  per- 


288   Unity  of  Protestantism  the  Only  Solution 

fection  as  the  final  goal  of  the  Church  was  the  first 
fundamental  mistake.  Then  the  Church  ceased  to 
be  a  real  brotherhood.  As  a  result  division  became 
easy.  Brotherhood  in  the  Church  to-day  is  only  a 
word  to  conjure  with.  Denominationalism  does  not 
have  it.  Many  refuse  to  commune  with  those  who 
have  not  been  baptized  in  their  way  ;  the  parity  of 
the  minister  is  not  recognized.  Until  the  Church 
practices  brotherhood  the  world  will  not  believe  in  it, 
or  believe  that  the  Church  believes  in  it.  There 
needs  to  be  a  fundamental  change  in  the  prevalent 
conception  of  the  Church,  its  character,  ideals  and 
function  and  a  complete  recovery  of  the  New  Testa- 
ment idea  of  the  kingdom  of  God.  To  remedy  the 
evil  we  must  get  at  the  bottom  of  it.  As  we  have 
already  said  our  trouble,  at  heart,  is  a  want  of 
supreme  loyalty  to  Jesus  Christ ;  it  is  a  supreme 
loyalty  to  lesser  things  than  Christ.  The  first  step 
is  a  return  to  supreme  loyalty  to  our  Master.  Then 
it  will  again  become  possible  to  make  the  Church 
what  its  founder  intended  it  to  be,  a  brotherhood  of 
the  new  life,  with  a  perfected  kingdom  of  God  on 
earth  as  its  goal. 

Doctrines  and  practices  are  not  unimportant  but 
they  are  secondary.  Those  who  desire  creeds, 
liturgies  and  such  may  be  permitted  to  have  them 
for  their  own  edification,  so  long  as  they  do  not  al- 
low them  to  interfere  with  the  spirit  of  sympathy, 
fellowship  and  brotherhood  which  must  have  the 
primary  place. 

But  doctrines  that  cannot  be  embodied  in  charac- 
ter and  deeds  are  not  very  important.     This  fact  is 


The  Only  Possible  Basis  of  Unity        289 

made  clear  in  Christ's  most  significant  parable  of  the 
last  Judgment.  The  Church  began  without  written 
creeds  and  they  are  no  more  necessary  to  its  success 
now  than  then.  And  unless  they  can  be  made  a 
help  rather  than  a  hmdrance  they  ought  to  be 
abolished. 

2.    The  Chaeacter  and  Use  to  be  Made 
OF  A  Creed 

"Whether  a  creed  can  be  formulated  on  which 
Protestantism  can  unite  depends  on  the  limitation  of 
the  subjects  treated  in  the  creed,  and  the  use  which 
is  proposed  for  the  creed. 

Shall  the  creed  contain  only  the  simple  require- 
ments to  constitute  one  a  Christian  ?  The  only  re- 
quirement of  the  early  Church  was  a  personal  at- 
tachment to  Jesus  Chi'ist  as  a  personal  Saviour,  Lord 
and  Master.  That  is  all  that  has  ever  been  required 
to  make  one  a  Christian.  The  Protestant  world  is 
agreed  on  these  simple  requirements  now.  To 
formulate  a  creed  embodying  these  things  only 
ought  not  to  be  difficult.  Any  church  ought  to  be 
able  sincerely  to  adopt  such  a  creed  as  that.  Such  a 
creed  would  contain  the  essentials  of  Christianity  and 
therefore  the  fundamentals.  If  unity  ever  comes  it 
must  be  oh  the  basis  of  the  things  held  in  common 
by  all :  loyalty  to  Jesus  Christ  comprises  those  things. 
When  we  get  away  from  this  we  begin  to  divide  at 
once.  There  must  be  something  about  Christianity 
somewhere  that  is  fixed,  beyond  which  there  can  be 
no  Christianity.  Loyalty  to  Jesus  Christ  is  that 
thing.     "  In  none  other  is  there  salvation  ;  for  neither 


290    Unity  of  Protestantism  the  Only  Solution 

is  there  any  other  name  under  heaven,  that  is  given 
among  men,  wherein  we  must  be  saved."  ' 

If  Christianity  is  true  no  man  can  be  saved  without 
Christ ;  it  may  be  possible  for  men  to  be  saved 
without  intellectually  knowing  Him  ;  an  experimental 
knowledge  may  be  possible  without  the  intellectual ; 
there  may  be  unconscious  Christians.  Our  preaching 
of  the  Christ  may  be  such  a  caricature  of  Him  that 
men  may  reject  our  caricature,  thinking  they  are  re- 
jecting our  Christ,  when  they  may  really  accept  His 
spirit ;  but  the  Church  of  to-day  is  supposed  to  be 
composed  of  those  who  are  conscious  Christians  and 
it  is  with  these  that  we  are  here  concerned. 

Even  such  a  creed  as  this,  if  it  could  be  called  a 
creed,  would  be  divisive  and  exclusive.  But  it  must 
be  remembered  that  Christianity  is  the  most  exclu- 
sive thing  in  the  world.  While  such  a  creed  would 
be  divisive,  the  division  would  come  where  one  al- 
ready and  inevitably  exists.  There  is  a  real  differ- 
ence between  a  Christian  and  one  who  is  not ;  if  not 
Christianity  has  nothing  to  offer  the  world.  Such  a 
division  would  not  be  artificial  but  vital  and  real. 
And  it  is  the  only  possible  division  that  is  vital  and 
real.  This  divides  the  Christian  from  the  non-Chris- 
tian. And  any  other  division  would  be  a  division  of 
Christians,  even  loyal  Christians,  which  can  only  be 
hurtful. 

Then,  why  should  we  insist  on  a  creed  as  a 
basis  for  unity  which  in  an  unauthorized  and  arbi- 
trary way  separates  the  most  loyal  Christians  ?  The 
Christian   Church   ought   to  include  all  Christians  ; 

*  Acts  iv.  12. 


The  Only  Possible  Basis  of  Unity        291 

and  loyalty  to  Christ  is  the  only  basis  on  which  it 
can  be  done.  This  will  furnish  bonds  enough  to 
bind  the  Church  together  more  strongly  than  any 
organization  in  existence.  Professor  Bos  worth  of 
Oberlin  is  quoted'  as  saying  that  four  things  bind 
men  together  :  Devotion  to  a  common  work  ;  the  en- 
joyment of  a  common  hope ;  deliverance  from  a 
common  peril ;  and  loyalty  to  a  common  friend. 
This  basis  includes  all  four  of  these  things.  One 
of  these  alone  has  often  bound  men  together  very 
strongly. 

No  basis  of  agreement  including  less  than  loy- 
alty to  Christ  would  be  possible  for  the  ministry 
because  there  is  a  limit  to  cooperation :  "  In  preach- 
ing the  Gospel  therefore — that  is,  in  telling  the 
glad  tidings  that  God  has  made  Himself  known  to 
men  and  in  so  doing  has  bi-ought  life  and  immortal- 
ity to  light — the  Christian  cannot  in  the  nature  of 
the  case  cooperate  with  those  who  have  no  such  glad 
tidings  to  give  to  others.  He  must  be  exclusive  in 
his  ministry  because,  much  to  his  regret,  he  is  ex- 
clusive in  his  possessions.  He  has  a  joyous  faith  to 
give  which  others  have  not ;  therefore  they  cannot 
join  with  him  in  giving  it."  ^ 

The  Church  is  wise  in  requiring  more  of  the  min- 
istry than  of  the  laity.  In  the  unity  of  Protes- 
tantism that  principle  would  still  hold  good.  While 
the  system  of  theology  would  be  left  to  each  individ- 
ual to  work  out  for  himself,  the  minister's  additional 

'J.  Campbell  White  in  "Men's  National  Missionary  C!ongres8, 
1910,"  p.  59. 

»  The  Outlook,  January  19,  1907,  p.  152. 


292    Unity  of  Protestantism  the  Only  Solution 

requirements  would  be  found  among  the  things  that 
evidenced  his  call  and  qualified  him  for  the  work. 
He  should  be  "  apt  to  teach." 

If  a  larger  and  more  comprehensive  creed  is 
deemed  necessary,  whether  such  a  creed  can  be 
formulated  as  a  basis  of  unity  depends  on  the  use 
to  which  the  creed  shall  be  put.  Shall  the  larger 
creed  become  a  contract  between  believers,  a  creed 
to  be  accepted  and  believed  sincerely  and  conscien- 
tiously by  the  whole  united  Church  ?  or  shall  it  be 
accepted  simply  as  the  Church's  best  appreciation  of 
the  truth,  its  systematic  and  comprehensive  testi- 
mony to  the  truth ;  and  with  a  frank  recognition 
that  it  is  nothing  more  than  a  broad  platform  state- 
ment of  doctrines  as  held  by  the  majority  and  bind- 
ing on  nobody  ? 

If  the  larger  creed  must  be  accepted  and  be- 
lieved by  the  whole  united  Church,  then  such  a 
creed  is  impossible.  Creeds  that  must  be  believed 
are  always  divisive.  This  is  historically  true  and 
in  the  nature  of  the  case  must  always  remain  true. 
The  necessary  object  of  any  creed  is  to  set  limits ; 
to  name  a  place  beyond  which  orthodoxy  cannot 
go.  Many  good  men  seem  to  be  strangely  blind 
to  the  simple,  and  to  us  self-evident  proposition, 
that  the  Protestant  world  can  never  be  one  in 
theology.  It  can  be  one  only  in  the  things  ac- 
tually required  to  make  one  a  Christian  and  in  the 
loving  and  active  service  of  the  Master. 

While  great  progress  towards  unity  has  been 
made  within  recent  years  it  has  been  hindered  not 
a  little  by  the  idea  that  people  in  the  same  church 


The  Only  Possible  Basis  of  Unity        293 

ought  to  think  the  same  things.  Most  of  the  ef- 
forts towards  unity  have  been  efforts  to  find  a 
common  and  comprehensive  creed  to  which  all  can 
subscribe  ;  but  it  is  increasingly  evident  that  this  can- 
not be  done,  except  as  indicated  above.  Certain 
churches  might  unite  on  such  a  basis  but  not  all 
Protestantism.  In  South  Africa  the  Presbyterian, 
the  Congregational  and  the  Baptist  churches  are 
endeavouring  to  effect  a  union.  They  propose  a 
union  on  the  basis  of  loyalty  to  Christ  and  of 
mutual  toleration  in  doctrine  and  polity.  The  Baptists 
are  entering  the  union  under  the  agreement  that 
they  shall  have  the  liberty  to  practice  baptism  by 
immersion  exclusively  ;  and  they  have  retained  the 
right  even  to  refuse  communion  to  the  pious  unim- 
mersed  as  long  as  they  choose  to  do  so.  That 
much  is  a  long  step  in  the  right  direction.  Leave 
each  church  to  establish  its  own  practices.  Allow 
ministers,  loyal  to  Jesus  Christ,  to  preach  what  they 
sincerely  believe.  Force  no  one  to  accept  or  pi-actice 
anything  that  does  not  seem  to  him  good.  When 
once  that  spirit  prevails  the  problems  of  unity  that 
confront  the  Church  will  soon  be  solved,  and  differ- 
ences will  become  no  longer  an  embarnxssment. 
That  spirit  will  solve  problems  which  seem  incapable 
of  solution  now.  If  we  can  only  become  supremely 
loyal  to  Jesus  Christ  we  cannot  remain  apart.  "What 
we  need  is  the  spirit  of  Christlikeness.  The  spirit 
always  finds  a  way.  Every  denomination  cannot 
have  its  way ;  but  when  all  practice  the  precept  "  in 
honour  preferring  one  another,"  it  will  be  easy.  In 
British  South  Africa  not  long  since  a  definite  agree- 


294    Unity  of  Protestantism  the  Only  Solution 

ment  for  union  M'^as  adopted  :  and  strange  as  it  may 
seem,  Presbyterians  agree  to  serve  under  a  bishop, 
and  Quakers  agree  to  use  the  sacraments,  and  all 
will  use  a  liturgy  and  extemporaneous  prayer.  That 
is  an  example  of  what  can  be  done  when  we  get  the 
spirit  of  unity. 

Another  thing  should  be  considered.  Our  differ- 
ences in  theology  are  often  only  a  quarrel  over 
words.  Take  the  doctrine  of  inspiration.  Various 
theories  of  inspiration  are  held ;  but  we  must  not 
identify  any  theory  with  the  doctrine.  With  all  our 
heart  we  believe  in  the  inspiration  of  the  Bible.  But 
many  good  Christians  deny  inspiration  at  least  to 
some  parts  of  it,  some  deny  it  to  any  part.  Many 
accept  the  doctrine  but  hold  a  theory  which  seems  to 
eliminate  almost,  if  not  entirely,  every  divine  ele- 
ment. And  yet  all  Christians  admit  and  even  insist 
that  the  Bible  is  a  unique  book,  that  it  has  had  a 
unique  history,  that  it  has  exerted  and  continues  to 
exert  a  unique  influence  and  power  over  the  world 
in  the  production  of  a  unique  and  desirable  fruit. 
Therefore,  we  insist  that  our  differences  here  are 
simply  a  quarrel  over  words.  The  character  of  the 
Bible,  its  influence  on  the  hearts  and  consciences  of 
men  and  consequently  upon  civilization  is  certainly 
the  highest  possible  evidence  of  its  inspiration.  If 
it  produced  a  fruit  no  better  than  that  of  the  Koran 
or  book  of  Mormon  any  claims  that  the  Bible  itself 
might  make  would  be  worth  no  more  than  the  claims 
of  inspiration  in  those  books. 

Take  the  infallibility  of  the  Bible.  Many  good 
Christians  see  many  mistakes  in  it.     But  all  agree 


The  Only  Possible  Basis  of  Unity        295 

that  its  fundamental  principles,  its  ideals,  ethics, 
spirit,  and  its  moral  and  spiritual  requirements  are 
infallible.  It  certainly  exists  for  these  things.  If 
these  things,  its  inner  spirit,  cannot  be  successfully 
attacked — and  no  Christian  pretends  that  they  can  be 
— that  ought  to  be  sufficient.  If  it  is  an  infallible 
guide  in  faith  and  practice  what  more  do  we  need  ? 
We  quarrel  over  words. 

Take  one  more  illustration,  the  deity  of  Jesus 
Christ.  To  us  there  is  no  doctrine  more  important. 
We  cannot  be  satisfied  with  a  Saviour  less  than  deity ; 
we  do  not  believe  that  one  less  than  deity  can  be  of 
any  service  to  us.  And  yet  we  believe  that  even 
here  terminology  may  confuse  us.  The  spirit  of 
Jesus  is  the  important  thing.  And  we  think  it  can- 
not be  denied  that  many  who  deny  His  deity  in 
words  do  really  have  His  spirit  in  a  large  measure, 
even  larger  than  many  who  are  more  orthodox. 
Many  are  our  verbal  disagreements  when  at  heart  we 
are  one.  This  fact  ought  to  make  us  careful  in  our 
requirements. 

If  the  larger  and  more  comprehensive  creed  is  to 
be  used  only  as  a  testimony  to  the  truth,  it  ought  not 
to  be  difficult  to  formulate.  Christianity  is  a  living 
thing:  and  a  closed  formula  can  never  contain  its 
truths.  Theology  is  progressive  because  the  world 
is  progressive  and  the  Spirit  is  guiding  the  Church 
into  all  the  truth.  Therefore  orthodoxy  is  changing. 
Systems  of  theology  are  products  of  the  reflective 
life  of  the  Church  and  as  such  they  must  change  from 
age  to  age.  They  can  never  be  perfect  because  we 
can  never  know  the  Infinite  perfectly.     God  is  ever 


296   Unity  of  Protestantism  the  Only  Solution 

the  same  ;  His  laws  never  change,  the  Bible  will  re- 
main the  same,  but  our  understanding  of  them  has 
changed  and  will  change.  The  Presbyterian  Church, 
North,  added  to  the  Westminster  Confession  of  Faith 
a  chapter  on  the  Holy  Spirit  and  Missions,  because 
the  Church  had  come  to  know  more  about  God  and 
the  Bible  than  the  makers  of  the  Confession  knew. 
It  will  ever  be  so.  No  creedal  basis  for  unity  can  be 
found  that  does  not  grant  the  widest  possible  diver- 
gence in  matters  non-essential  and  that  does  not  pro- 
vide for  reasonable  growth  in  the  apprehension  of 
God's  truth.  A  creedal  testimony  to  the  truth  will 
meet  all  the  requirements. 

The  unity  of  Protestantism  can  never  be  on  the 
basis  of  uniformity  ;  it  must  be  a  unity  in  variety. 
There  was  unity  without  uniformity  in  the  early 
Church.  The  Gentile  Christians  were  admitted  with- 
out being  required  to  conform  to  Jewish  usage.  The 
Jewish  Christians,  including  the  apostles,  continued 
their  Jewish  observances  in  the  synagogues  and 
temple.  Gentiles  were  relieved  of  this  burden. 
From  the  beginning  it  is  plainly  evident  that  there 
were  two  parties  among  the  Jews  in  the  early  Church ' 
but  they  lived  together  harmoniously.  There  will 
always  be  differences  in  practice,  ritual  and  teaching. 
Any  other  unity  is  both  impossible  and  undesirable. 
So  we  had  as  well  agree  to  disagree  about  some 
things.  Unity  in  theology  is  an  absolute  impossibil- 
ity. It  has  never  existed  and  never  will.  The 
sooner  that  fact  is  recognized  the  better.  God  did 
not  make  us  so  that  we  can  think  alike.     The  exam- 

>  Acts  XV.  1-35. 


The  Only  Possible  Basis  of  Unity        297 

ination  of  a  few  human  heads  ought  to  settle  that 
matter  forever.  If  men  were  born  with  the  inherent 
ability  to  think  alike,  the  influences  of  environment 
and  education  would  render  it  impossible. 

But  we  are  fully  convinced  that  a  very  much 
larger  agreement  in  theological  opinion  is  possible 
where  no  creed  comprising  more  than  the  require- 
ments to  make  a  Christian  is  imposed,  than  where 
one  is  imposed.  Creed-subscription  as  practiced 
among  us  defeats  its  very  purpose.  Doctrines  are 
invaluable  in  the  Church  ;  but  dogmas  have  always 
been  a  curse.  A  doctrine  is  a  working  conviction 
of  the  mind  ;  dogmas  are  doctrines  authoritatively 
promulgated.  "While  science  prides  itself,"  says 
J.  M.  Lloyd  Thomas,  "  on  freedom  from  dogma,  it 
is  never  so  foolish  as  to  pride  itself  on  freedom  from 
doctrine.  The  doctrine  of  evolution,  for  instance, 
is  universally  accepted  by  scientific  men,  but  it  is 
not  a  dogma.  Any  man  is  at  liberty  to  test  and 
verify  the  facts.  Various  interpretations  can  be  put 
upon  them,  so  that  a  Darwin  and  Wallace,  Spencer 
and  Wiesemann,  do  not  speak  exactly  the  same 
things.  .  .  .  Is  it  not  extraordinarily  significant 
that,  while  the  liberty  of  science  has  resulted  in  a 
]>ractical  unanimity  of  opinion,  the  discipline  of 
dogma  has  begotten  schism,  hundreds  of  creed-bound 
sects  in  mutual  antagonism  ?  It  is  safe  to  predict 
that,  if  theological  agreement  is  ever  to  be  attained, 
it  can  only  be  in  the  fresh  and  invigorating  air  of 
religious  liberty." '  These  words  are  worthy  of  seri- 
ous consideration. 

»  "  A  Free  Catholic  Church,"  by  J.  M.  Lloyd  ThomM. 


298   Unity  of  Protestantism  the  Only  Solution 

3.    A  Ketukn  to  Reformation  and  Apos- 
tolic Principles 

Our  contention  is  only  for  a  return  to  the  funda- 
mental position  of  the  Reformation.  Luther  broke 
with  Catholicism  on  two  fundamental  points.  First, 
what  is  the  final  standard  of  authority  ?  Rome  said, 
the  Church ;  Luther  said,  the  Bible.  Second,  how 
shall  the  Bible  be  interpreted  ?  Rome  said,  by  the 
Church;  Luther  said,  by  the  individual  himself. 
This  position  of  Luther,  fundamental  to  the  Refor- 
mation, was  embodied  in  all  the  great  Protestant 
creeds. 

The  success  of  the  Reformation  was  a  guarantee 
of  the  right  of  private  judgment  in  the  intei'preta- 
tiou  of  the  Bible,  and  therefore  in  the  building  of 
S3"stems  of  theology.  A  later  Protestantism  departed 
from  this  position  and  sought  to  establish  again  the 
authority  of  the  Church.  If  these  fundamental 
principles  of  the  Reformation  had  been  observed  by 
Protestantism  its  history  would  have  been  di£Ferent. 
The  contention  of  the  Reformation  was  only  for 
principles  that  prevailed  in  the  early  Church.  Every 
man  in  the  early  Church  had  a  right  to  his  own  best 
interpretation  of  the  Bible.  No  creed,  unless  the 
things  required  to  make  one  loyal  to  Jesus  may  be 
called  a  creed,  was  imposed  on  any  one.  Every 
man  was  allowed  to  work  out  his  own  system  of 
theology  as  God  gave  him  the  light.  The  two 
hundred  years  of  such  practice  in  the  early  Church 
is  the  most  prosperous  period  of  the  Church's  history. 
It  will  never  be  duplicated  till  we  return  to  this 
primitive  method. 


The  Only  Possible  Basis  of  Unity        299 

The  only  possible  basis  for  the  unity  of  Protes- 
tantism, then,  is  a  basis  of  loyalty  to  Jesus  Christ 
and  of  mutual  toleration  among  Christians  in  all 
non-essentials,  a  basis  that  allows  the  largest  pos- 
sible room  for  diversity.  Diversity  is  a  good  thing 
and  does  not  need  to  be  abolished.  The  inevitable 
differences  of  human  nature  are  no  greater  now  than 
in  New  Testament  times,  before  denominations  were 
thought  of.  There  were  the  same  differences  of  en- 
vironment and  in  the  manner  of  interpreting  Christ 
and  His  truth  then  that  there  are  to-day ;  but  these 
differences  did  not  then  interfere  with  the  unity  of 
the  Church.  They  need  not  now.  No  man  need 
surrender  any  doctrine  or  practice  that  is  dear  to 
him.  The  only  thing  required  for  such  unity  is  for 
each  man  to  stop  trying  to  force  his  theological  S3'"s- 
tem  of  non-essentials  on  other  people.  All  Chris- 
tians have  the  essentials ;  he  who  has  the  essentials 
may  be  trusted  to  work  out  his  own  system  of  non- 
essentials. No  one  need  give  up  anything  excejit 
his  ecclesiastical  conceit,  his  denominational  pride 
and  his  inherited  prejudices.  And  the  loss  of  these 
will  be  a  great  gain. 

Differences  of  opinion  in  theology  among  us  in  such 
a  unified  Church  would  be  no  greater  than  they  are 
now  in  every  one  of  our  denominations.  The  widest 
possible  differences  exist  among  the  ministers  of  our 
various  denominations  to-day.  Many  of  these  differ- 
ences are  never  made  public,  however.  It  never  has 
been  prevented,  it  never  will  be.  Every  church  in 
the  land  has  discovered  that  it  is  necessary  to  tolerate 
among  its  membership  and  ministry  great  differencef 


300    Unity  of  Protestantism  the  Only  Solution 

of  individual  thouglit  and  belief.  The  result  is  a 
growing  spirit  of  toleration  everywhere.  "WTiat  we 
need,  thei'efore,  in  order  to  unity  is  not  a  reduction 
of  our  creeds  to  a  common  agreement,  but  an  agree- 
ment to  exercise  in  the  larger  unified  Church  a  tol- 
eration of  differences ;  a  toleration  which  concedes 
that  a  Christian  can  be  trusted  alone  with  Jesus  and 
bis  Bible.  It  would  seem  that  a  Christian  minister 
at  least  ought  to  be  so  trusted.  Ministers  of  various 
churches  exchange  courtesies  and  work  together  side 
by  side  in  union  meetings  with  the  best  of  success. 
Their  differences  are  not  found  to  be  in  their  way 
there.  "Why  can  they  not  do  so  in  one  great  reunited 
Church  ? 

The  writer  is  the  pastor  of  a  church  composed  of 
members  from  many  different  denominations.  It 
was  formed  originally  by  the  union  of  two  different 
kinds  of  Presbyterians.  Is"ow  it  has  within  its  mem- 
bership representatives  of  most  of  the  leading  de- 
nominations in  the  country.  They  work  together 
harmoniously ;  no  one  could  tell  that  they  were  not 
all  born  Presbyterians.  The  secret  of  their  perfect 
harmony  is  the  fact  that  they  work  together  on  a 
basis  of  loyalty  to  Jesus  Christ  and  of  mutual  tolera- 
tion in  doctrine.  No  one  is  required  to  subscribe  to 
any  creed  when  he  or  she  joins  unless  loyalty  to  Jesus 
Christ  is  a  creed.  They  are  asked  only  as  to  their 
loyalty  to  Jesus  Christ.  Baptists  are  not  required 
to  bring  their  babies  to  be  sprinkled.  All  are  im- 
mersed who  prefer  it ;  they  could  have  trinal  immer- 
sion if  they  desired  it.  Recently  some  Friends  were 
received   into   the   conOTeoration.     Thev  had   never 


The  Only  Possible  Basis  of  Unity        301 

been  baptized  by  any  mode.  They  did  not  want 
to  be  baptized  and  they  were  received  without  it. 
Birth,  association  and  environment  have  brought  all 
of  these  people  together,  as  they  bring  them  together 
elsewhere,  and  because  nothing  is  required  of  any- 
body except  loyalty  to  Jesus  Christ,  they  work  to- 
gether harmoniously.  Every  church  in  the  land  is 
composed  more  or  less  of  members  received  from 
other  denominations.  Every  church  is  glad  to  get 
such  members.  If  single  churches  so  composed  can 
work  together  harmoniously  why  can  it  not  be  done 
in  one  great  reunited  Church  ? 

This  is  not  advocating  any  slipshod  theology. 
This  is  not  indifference  to  error.  Neither  is  it  say- 
ing that  it  makes  no  difference  what  people  believe  ; 
or  that  it  is  as  well  to  believe  one  thing  as  another. 
Indifference  to  truth  or  error  is  not  toleration.  It 
makes  no  difference  what  people  believe  on  many 
subjects.  But  it  makes  a  tremendous  difference  what 
people  believe  concerning  some  things.  Yet  we  have 
sufficient  confidence  in  the  vitality  of  truth  to  believe 
that  it  can  take  care  of  itself  if  given  a  chance.  If 
it  cannot  it  is  not  the  truth.  Truth  has  self-evidenc- 
ing powers  of  its  own ;  give  it  a  chance.  Truth  even 
mixed  with  error  carries  divine  benefit ;  and  given  a 
chance  it  will  purge  itself  of  the  dross.  We  owe  our 
sympathy  to  other  men  in  their  struggles  with  doubt 
and  in  their  efforts  to  find  the  truth.  Toleration  in 
non-essentials  enables  us  to  give  it.  Loyalty  to  Christ 
and  toleration  in  non-essentials  are  the  vital  virtues 
of  Christianity;  on  that  basis  we  can  unify  the 
Protestant  world. 


302    Unity  of  Protestantism  the  Only  Solution 

Unity  is  no  Utopian  dream.  It  is  a  vision  that  is 
to  be  realized  on  earth  among  men.  It  is  coming. 
Had  some  prophet  of  TTesley's  day  foretold  the  ex- 
tent of  the  spirit  of  toleration  of  our  time  he  would 
have  been  considered  visionary.  The  Xeu-  Testa- 
ment makes  no  provision  for  anything  else  and  sol- 
emnly warns  against  division.  Jesus  had  other  sheep 
which  He  promised  to  bring  that  there  might  be  one 
flock,  one  Shepherd-  He  prayed  for  the  unity  of  His 
Church ;  and  His  prayer  must  be  answered ;  it  will 
be  answered.  The  evangelization  and  Christianiza- 
tion  of  the  worid  are  not  possible  without  it :  and 
the  kingdoms  of  the  worid  are  to  be  made  '*  the 
kingdom  of  our  Lord  and  His  Christ."  The  Church 
is  the  body  of  Christ  and  it  cannot  be  forever  rent. 
Unitv  is  involved  in  the  Holv  Citv  which  John  saw 
coming  down  from  God  out  of  heaven  to  dweU  among 
men.  That  city  has  been  coming  down  through  all 
these  ages,  and  is  still  coming.  It  is  making  and  will 
make  aU  things  new. 

'*  How  long,  dear  Saviour.  O.  how  long, 
Shall  that  bright  hour  delay  ? 
Flv  swiftlv  round,  ve  wheels  of  time. 
And  bring  the  glorious  day." 


Appendix 


Appendix  A 

According  to  the  report  of  the  United  States  Com- 
missioner of  Education  for  1909-1910  there  were  at 
that  time  in  the  United  States  one  hundred  and  fifty- 
two  Protestant  theological  seminaries  with  1,102  in- 
structors for  the  education  of  8,233  Protestant  students ; 
that  is,  one  theological  seminary  for  every  fifty-four 
students,  and  also  one  theological  instructor  for  every 
seven  and  four-tenths  students.  Of  these  seminaries 
one  hundred  and  seven  reported  buildings  and  grounds 
worth  $14,384,300  ;  one  hundred  reported  $33,267,000 
in  endowment ;  one  hundred  and  four  reported  an  in- 
come of  $3,087,600,  including  benefactions.  This  is 
by  no  means  the  totals  for  these  items  because  forty - 
eight  seminaries  do  not  report  incomes  ;  fifty-two  do 
not  report  endowment ;  and  forty-five  do  not  report 
the  value  of  buildings  and  grounds.  Many  of  these 
seminaries  are  departments  of  universities  where  these 
things  are  held  in  common  by  all  departments.  The 
benefactions  for  theological  seminaries,  for  all  de- 
nominations, reached  the  sum  of  $1,431,208  for  the 
year. 

The  same  government  report  indicates  that  we  had 
two  Protestant  theological  seminaries  .with  only  two 

303 


304  Appendix 

students  each  ;  two  with  three  each  ;  one  with  four  ; 
three  with  five  each  ;  two  with  seven  each  ;  two  with 
eight  each  ;  three  with  nine  each  ;  three  with  ten  each  ; 
and  sixteen  with  from  eleven  to  fifteen  each.  These 
thirty-four  seminaries  had  enrolled  three  hundred  and 
seventeen  students,  an  average  of  a  little  more  than 
nine  each.  Sixty-four  other  seminaries  had  less  than 
fifty  each  ;  they  had  exactly  2,004  students,  an  average 
of  thirty-one  each.  Thirty-four  reported  from  fifty  to 
one  hundred  students  each  ;  twelve,  from  one  hundred 
to  two  hundred  each,  and  six  had  enrolled  between  two 
hundred  and  three  hundred  each.  One  seminary  had 
three  hundred  and  three  students  and  another  had  four 
hundred  and  twenty-three. 

Of  the  total  of  one  hundred  and  thirty-five  medical 
schools  in  the  United  States  seventy-three  reported 
buildings  and  grounds  worth  $16,473,489  for  the 
education  of  their  12,624  students,  or  $1,304  per 
student;  while  one  hundred  and  seven  Protestant 
seminaries  had  buildings  and  grounds  valued  at 
$14,384,300  for  the  education  of  their  5,905  students, 
or  $2,435  per  student.  An  income  of  $1,678,470  was 
reported  by  sixty-two  medical  schools  for  their  10,631 
students,  which  was  one  hundred  and  fifty-seven  dollars 
per  student.  One  hundred  and  thirteen  theological 
seminaries  of  all  denominations  reported  an  income, 
exclusive  of  benefactions,  of  $1,935,472  for  their  7,110 
students,  or  two  hundred  and  seventy  dollars  per 
student.  And  yet  at  a  meeting  in  Chicago,  February, 
1910,  the  council  on  education  in  the  American  Medi- 
cal Association  declared  that  there  were  too  many 
medical  schools  in  the  United  States  and  that  the 
work  could  be  done  more  economically  and  satis- 
factorily to  both  students  and  the  general  public  by 


Appendix  305 

oue-half  as  many  schools.  These  facts  indicate  very 
great  wiiste  in  theological  education  as  it  is  conducted 
to- day. 


Appendix  B 

The  membershii)  of  churches  in  Vinton,  Iowa,  fol- 
lows :  Presbyterian  five  hundred,  Methodist  Episcopal 
five  hundred  and  twenty,  Disciples  three  hundred  and 
eighty,  Baptists  one  hundred  and  sixty,  United  Breth- 
ren one  hundred  and  sixty.  These  five  churches  serve 
a  population  of  3,215.  Their  houses  of  worship  are 
valued  at  $113,000.  Three  parsonages  are  worth 
$14,500.  Five  pastors  and  one  assistant  receive  $7,800 
annually.  Two  churches  pay  three  hundred  and 
five  dollars  for  choristers  and  three  pay  two  hundred 
and  eighty  for  organists.  Light  and  water  cost  two 
hundred  and  forty  dollars  ;  fuel  and  gas  five  hundred 
and  seventy-one  dollars ;  insurance  one  hundred  and 
seventy-eight  dollars  ;  janitors  seven  hundred  dollars. 
Sunday-schools  cost  nine  hundred  and  sixty-five 
dollars. 

The  items  above  named  cost  the  churches  of  the 
town  $10,734  When  repairs,  music,  printing,  postage 
and  other  incidentals  are  included,  the  total  expense 
to  the  town  will  exceed  $12,000  annually,  exclusive  of 
benevolences. 

The  Catholic  and  German  churches  own  property 
worth  about  $3,500  and  maintain  their  organizations 
at  a  cost  of  about  seven  hundred  dollars. 

The  total  membership  of  the  five  leading  churches 
is  1,720.  The  combined  Sunday  morning  audiences, 
as  reported  by  the  pastors,  average  1,235;  evening 
audiences  nine  hundred.     Prayer-meeting  attendance 


306  Appendix 

averages  one  hundred  and  seventy ;  Sunday-schools 
nine  hundred  and  sixty-five.  The  largest  Sunday 
morning  audience  is  four  hundred  ;  the  smallest  one 
hundred  and  twenty-five ;  the  average  two  hundred 
and  forty-nine.  The  largest  evening  audience  is  two 
hundred  and  fifty  ;  the  smallest  sixty-five  ;  the  average 
one  hundred  and  eighty.  The  largest  Sunday-school 
is  three  hundred ;  the  smallest  one  hundred  and 
twenty  ;  the  average  one  hundred  and  ninety-three. 
The  largest  prayer-meeting  is  fifty-five  ;  the  smallest 
twenty  ;  the  average  thirty-four. 

It  may  be  interesting  to  compare  city  taxes  with 
church  expenses  for  the  town.  The  taxable  property 
of  the  city  at  a  low  estimate  amounts  to  $3,294,166. 
One-fourth  of  this  is  taxable.  City  taxes  for  all  pur- 
poses aggregate  $21,997.  This  was  the  sum  collected 
for  the  year  ending  March  31,  1912.  School  taxes  in 
addition  to  this  amount  to  a  little  more  than  $17,000 
annually. 

The  town  spends  over  $13,000  annually  to  maintain 
seven  churches  ;  $21,997  for  all  city  purposes  and  over 
$17,000  for  schools. 

For  further  discussion  of  the  situation  in  this  town 
see  close  of  Appendix  C. 


Appendix  C 

The  membership  of  the  eight  churches  of  Washing- 
ton, Iowa,  is  as  follows :  Episcopal,  twenty  ;  Method- 
ist, 1,000;  Baptist,  two  hundred  and  sixty-three; 
Presbyterian,  North,  four  hundred  and  thirty-one ; 
First  United  Presbyterian,  thi-ee  hundred  and  twenty  j 


Appendix  307 

Second  United  Presbyterian,  three  hundred  and  thirty- 
five  ;  Eeformed  Presbyterian,  sixty ;  and  Associate 
Presbyterian,  fifty- four. 

Eight  houses  of  worship  are  valued  at  $104,500  ;  five 
manses  are  valued  at  $22,000  ;  they  pay  $9,800  for  six 
pastors  lull  time  and  one  two-thirds  time.  One  church 
pays  a  chorister  one  hundred  dollars ;  other  choristers 
are  voluutiuy.  Three  organists  receive  two  hundred 
and  ninety  dolhirs.  Light  and  water  cost  four  hun- 
dred and  fifty-five  dollars  ;  fuel  and  gas  six  hundred 
and  sixty-one  dollars ;  insurance  costs  six  churches 
two  hundred  and  forty-three  dollars ;  janitors  cost 
seven  churches  $1,015  ;  Sunday-schools  cost  $1,410. 

The  items  enumerated  cost  the  town  $13,974.  When 
other  necessary  items  are  added  the  total  expense  will 
reach  something  near  $16,000  annually,  exclusive  of 
benevolences. 

The  Presbyterians  alone  have  five  houses  of  worship 
valued  at  $85,000  and  three  manses  valued  at  $15,000. 
They  pay  $0,200  annually  for  pastors.  Not  one  has  a 
paid  chorister  and  only  one  has  a  paid  organist.  They 
paid  six  hundred  and  sixty-five  dollars  for  janitors 
and  seven  hundred  and  ninety-five  dollars  for  Sunday- 
schools. 

The  Episcopal  church  has  a  house  of  worship,  twenty 
members,  no  Sunday-school  or  mid-week  service.  Pas- 
tor's salary,  when  they  have  one,  is  provided  by  their 
Bishop,  which  means  that  it  is  a  mission.  They  have 
now  no  regular  services. 

The  total  membership  of  these  eight  churches  is 
2,483.  The  average  Sunday  morning  attendance  of 
all,  as  reported  by  the  pastors,  is  1,775;  the  average 
evening  attendance  is  nine  hundred  and  ninety.  An 
average  of  1,813  attend  Sunday-school,  and  two  hun- 


308  Appendix 

(Ired  and  eighty,  the  prayer-meeting.  The  largest 
prayer-meetiug  is  seventy-five  ;  they  run  as  low  as  fif- 
teen ;  the  average  is  thirty-five.  The  largest  Sunday- 
school  is  nine  hundred,  the  smallest,  thirty ;  the  average 
is  two  hundred  and  fifty- nine.  The  largest  Sunday 
morning  audience  is  five  hundred  ;  the  smallest,  fifty  ; 
the  average  is  two  hundred  and  fifty-three.  The  largest 
Sunday  evening  audience  is  five  hundred  ;  the  small- 
est, one  hundred  and  twenty-five  ;  the  average  is  one 
hundred  and  ninety-eight.  Three  churches  have  no 
evening  services. 

The  towns  of  Vinton  and  Washington  are  excep- 
tional in  the  number  of  churchgoers,  church-members 
and  in  the  amounts  contributed  to  religious  work. 
Since  pastors  naturally  like  to  make  as  good  showing 
as  possible  the  attendance  is  probably  overestimated. 
But  these  towns  show  denominatioualisra  at  its  best. 
They  were  chosen  for  that  reason.  But  what  a  miser- 
able condition  both  towns  exhibit.  What  might  they 
not  do  if  they  were  unified  1 

A  unified  church  in  these  towns  would  put  within 
easy  reach  the  very  best  of  everything.  One  Protes- 
tant church  each  would  perhaps  be  sufficient,  or  two, 
with  territory  properly  divided.  Larger  attendance 
at  all  the  services  would  put  new  life  into  all  depart- 
ments of  the  work  ;  the  pastors  would  have  something 
to  inspire  their  best  efforts.  Large  chorus  choirs, 
composed  of  the  best  musical  talent  of  the  towns,  and 
first-class  paid  organists  and  choristers  would  become 
possible.  Fewer  pastors  would  be  required.  The 
churches  could  engage  and  keep  higher  grade  minis- 
ters and  provide  them  living  salaries.  The  time  now 
wasted  in  ''holy  rivalry"  could  be  spent  in  extending 
the  kingdom  of  God.     With  competition  eliminated 


Appendix  3^9 

no  soul  would  be  neglected  in  the  ministrations.     The 
gain  would  be  incalculable. 


Appendix  D 

In  Bliuois  forty-four  communities  In  thirteen  dif- 
ferent counties  in  the  eastern  central  part  of  the 
state  were  investigated.  The  total  population  studied 
was  114,975.  The  report  includes  rural  districts  and 
towns  up  to  3,000  population.  The  survey  covers  four 
topics:  economic,  sociological,  educational  and  re- 
ligious. 

There   were  evidences  of   prosperity  everywhere. 
Land  had  doubled  in  price  in  ten  years ;  fifty-three 
per  cent,  of  the  farmers  were  tenants  and  forty-seven 
per  cent,  owners  of  their  farms.     Only  a  few  years 
before  all  the  farms  had  been  operated  by  owners. 
Within  a  few  years  many  had  sold  to  speculators  or 
to  large  laudowuei-s  and  moved  to  the  cities  and  towns. 
There  was  found  only  a  beginning  of  scientific  farming. 
Prosperity  was  found  among  seventy-five  per  cent,  of 
the    families;    twelve    per  cent,    were  marked  fair; 
while  thirteen  per  cent,  were  marked  poor.     Eight 
communities  had  an  increase  in  population   in  ten 
years ;    eight    had    decreased ;    the    remaining    were 
about  stationary.     Of  the  population  ninety-seven  per 
cent,  were  industrious.     Only  ten  per  cent,  were  for- 
eigners; twenty-four  per  cent,  were  the  first  genera- 
tion of  descendants  from  foreigners  ;  and  sixty-six  per 
cent,  were  American.     Twenty  per  cent,  of  the  com- 
munities had  trolley  lines ;  ninety  per  cent,  had  tele- 
phones ;  ninety-seven  per  cent,  living  out  of  towns  had 
rural  free  delivery. 
Absolutely  no  amusements  or  recreation  were  found 


310  Appendix 

in  fifty-eight  per  cent,  of  the  communities.  In  sixty- 
three  per  cent,  of  the  communities  the  church  pro- 
vided some  social  life.  "Nearly  all  of  these  affairs," 
says  the  report,  "have  on  them  the  dollar  mark,  as 
though  created  for  revenue  only."  Fifteen  communi- 
ties had  lecture  courses  promoted  by  business  men. 
Four  had  Chautauquas  ;  eighteen  had  picture  shows  of 
reasonably  high  grade.  In  twenty-seven  communities 
there  were  literary  clubs  among  the  women  only.  Only 
six  organizations  that  could  be  called  agricultural  could 
be  found,  although  the  whole  section  was  agricultural. 
In  seventy-five  per  cent,  of  the  communities  where 
baseball  was  found  it  was  played  on  Sunday.  Public 
dances  were  low.  In  nineteen  communities  morals 
showed  improvement ;  in  fifteen  morals  were  at  a  stand- 
still ;  while  ten  showed  deterioration.  The  social 
centres  in  the  order  of  preference  were  :  stores,  restau- 
rants, pool-rooms,  saloons,  town  halls,  elevators,  shops 
and  barber  shops. 

Less  than  five  per  cent,  were  illiterate.  Ten  public 
libraries  were  quite  well  patronized,  but  light  popular 
fiction  furnished  the  chief  reading.  Few  school  build- 
ings had  ample  ground  for  play,  and  only  one  or  two 
had  play  rooms.  Sanitation  was  unsatisfactory.  Eu- 
ral  school  buildings  were  generally  old  and  out  of  date 
— one  room,  low  ceilings,  dingy  and  dark.  Salaries 
of  teachers  were  low,  especially  in  the  country,  with 
the  result  of  a  steady  decrease  of  men  teachers.  The 
majority  of  teachers  were  town-bred  girls  without 
interest  or  sympathy  in  the  affairs  of  rural  uplift. 

The  forty-four  communities  had  two  hundred  and 
twenty-five  churches,  an  average  of  over  five  churches 
to  the  community,  of  twenty  different  denominations 
including    Catholics.     Only   seventy-seven    of   these 


Appendix  311 

churches  had  grown  any  in  ten  years;  forty-five 
were  at  a  standstill ;  fifty-six  had  lost  in  member- 
ship ;  while  forty-seven  had  been  abandoned  within 
ten  years.  This  number  of  abandoned  churches  were 
still  standing ;  but  many  others  had  been  torn  down 
during  that  time.  The  report  says  that  if  the  same 
proportion  of  abandoned  churches  prevails  over  the 
state,  exclusive  of  Chicago,  that  there  were  at  that 
time  1,600  churches  in  Illinois  that  had  been  abandoned 
within  ten  years  and  were  still  standing.  During  the 
ten  years  previous  to  the  survey  only  thirty -four  per 
cent,  of  the  churches  had  grown ;  sixty-six  per  cent, 
were  at  a  standstill,  dying  or  dead.  Of  forty-seven 
abandoned  churches  twenty-nine  were  rural. 

Only  nineteen  per  cent,  of  the  population  attended 
church  regularly.  Fifty  per  cent,  of  Protestant  church 
members  did  not  attend.  Only  thirteen  per  cent,  of 
the  population  attended  Sunday-school  regularly  and 
this  included  children  in  catechism  classes  in  the 
liturgical  churches.  There  was  one  church  to  every 
five  hundred  and  eleven  of  the  population,  with  an 
average  membership  of  one  hundred  and  sixty-eight, 
and  an  average  attendance  of  ninety-three.  And  there 
were  thirty  rural  communities  that  had  no  church,  not 
even  one  within  five  miles. 

Of  the  total  population  forty-eight  per  cent,  were 
absolutely  untouched  by  the  church.  Thirteen  living 
churches  paid  no  regular  salary  to  a  pastor.  The 
average  pastor's  salary  was  only  $837.35.  And  this 
was  in  a  rich  corn  belt  where  an  acre  of  corn  often 
sold  at  $225.  One  church  had  a  consecrated  young 
pastor  at  $500  per  year  ;  while  among  the  farmer 
members  of  his  church  during  the  year  previous  to 
the  survey  six  automobiles,  all  high  priced,  had  been 


^12  Appendix 

purchased.  With  the  exception  of  odc  denomination 
it  was  a  rare  thing  to  find  any  increase  in  ministers' 
salaries  within  recent  years  ;  and  yet  wealth  was  in- 
creasing rapidly. 

In  Pennsylvania  fifty-three  communities  were  inves- 
tigated. They  were  located  in  eight  counties  in  the 
central  part  of  the  state.  The  total  population  studied 
was  124,203.  Forty-four  per  cent,  of  the  people  resided 
in  the  open  country  and  fifty-six  per  cent,  in  villages. 
Of  farmers  only  thirty-one  per  cent,  were  tenants  and 
sixty-nine  per  cent,  owned  their  farms.  Practically 
no  modern  methods  of  farming  were  found  ;  none  ex- 
cept in  a  very  few  communities.  Forty-eight  per  cent, 
of  the  communities  were  increasing  in  population  ; 
thirty-five  per  cent,  were  stationary  ;  while  seventeen 
per  cent,  were  decreasing.  Most  of  the  people  were 
American.  The  few  foreigners  worked  in  the  mines 
chiefly.  Local  markets  were  poor  and  that  condi- 
tion seriously  affected  the  farmer's  prosperity.  Over 
ninety-two  per  cent,  of  the  people  were  industrious. 
Ninety  per  cent,  of  the  communities  were  located  on 
at  least  one  line  of  railroad  ;  nineteen  per  cent,  had 
the  advantage  of  trolley  facilities  ;  and  ninety-six  per 
cent,  had  rural  free  delivery. 

In  fifty-eight  per  cent,  of  the  communities  the  facili- 
ties for  recreation  were  poor  ;  in  twenty-seven  per 
cent,  fair ;  and  in  only  fifteen  per  cent,  were  they 
found  to  be  good.  Eecreations  promoted  by  the 
church  were  hardly  worth  mention.  Whatever  the 
church  did  was  for  revenue.  The  great  majority  of 
the  amusements  of  the  people  were  wholesome.  Only 
three  per  cent,  each  of  the  amusements  were  dancing 
and  cards.  But  three  per  cent,  only  consisted  each  in 
lectures  and  concerts.     The  social  centres  were  as  fol- 


i  Appendix  313 

lows  :  stores  forty-six  percent.  ;  pool -rooms  twelve  per 
cent.  ;  post-offices  twelve  per  cent.  ;  Young  Men's  Chris- 
tian Associations  six  per  cent.  ;  streets  six  per  cent.  ; 
saloons  four  per  cent.  ;  hotels  three  per  cent.  ;  railway 
stations  three  per  cent.  ;  other  places  eight  per  cent. 

Only  five  per  cent,  of  the  population  were  illiterate. 
With  the  exception  of  seven  the  schoolhouses  for  the 
farmers  were  of  one  room.  Seven  communities  had 
consolidated  their  schools,  or  were  actively  discussing 
it.  Facilities  for  play,  sanitation  and  teachers'  salaries 
were  not  reported.     Doubtless  they  were  poor. 

The  fifty- three  communities  had  three  hundred  and 
forty-eight  churches,  or  one  church  to  every  three 
hundred  and  fifty-seven  people.  Forty- two  per  cent, 
of  the  population  belonged  to  some  church.  Of  these 
sixty-nine  per  cent,  attended  church  regularly.  These 
churchgoers  were  only  twenty-nine  per  cent,  of  the 
whole  population.  Fifty  per  cent,  of  the  churches 
were  growing ;  twenty-six  per  cent,  were  standing 
still  ;  while  twenty-four  per  cent,  were  declining.  No 
abandoned  churches  were  mentioned  in  the  report. 
Considerable  over-churching  was  found.  This  may  be 
seen  in  the  fact  that  there  was  one  church  to  every 
three  hundred  and  fifty-seven  people.  With  a  stand- 
ard of  one  church  within  a  radius  of  five  miles,  five 
communities  had  unchurched  sections.  The  report 
suggests  that  certain  Presbyterian  churches  ought  to 
be  abandoned.  In  six  communities  the  salaries  of 
Presbyterian  ministers  were  not  paid  promptly.  No 
report  as  to  the  average  minister's  salaries  was  made. 

In  Missouri  the  whole  of  Adair,  Sullivan  and  Knox 
Counties  in  the  northeast  part  of  the  state  were  studied. 
These  counties  contained  a  population  of  53,701.  Of 
this  number  35,495  lived  in  the  country  ;  5,551  lived  in 


314  Appendix 

tweuty-three  villages  under  seven  hundred  and  fifty 
population  ;  and  the  remaining  12,655  lived  in  towns 
of  over  seven  hundred  and  fifty  population. 

Land  values  had  increased  over  one  hundred  per 
cent,  in  twelve  years.  Only  fifteen  percent,  of  tenants 
were  found  ;  while  eighty-five  per  cent,  of  the  farmers 
owned  their  farms.  The  increase  in  land  values  had 
increased  rentals  which  had  forced  many  to  sell  and 
move  West  in  order  to  find  cheaper  land.  Farming 
methods  were  traditional  generally.  The ruial popula- 
tion was  decreasing  at  an  alarming  rate.  This  condi- 
tion was  found  due  to  other  causes  in  addition  to 
increased  value  of  land.  Many  well-to-do  farmers 
were  removing  to  the  towns  to  find  better  educational 
advantages  for  their  children  ;  and  retiring  farmers  also 
were  removing  to  the  towns.  Six  railroads  touched 
parts  of  these  counties.  There  were  no  trolleys  or 
iuterurbans.  Practically  all  the  farmers  had  rural 
free  delivery  ;  and  eighty-three  per  cent,  had  tele- 
phones. The  roads  were  very  bad  ;  in  winter  almost 
impassable  much  of  the  time.  Only  a  small  proportion 
of  foreigners  and  a  few  negroes  were  found.  Nearly 
everybody  worked. 

Eecreation  facilities  were  badly  deficient.  Tlie 
church  did  nothing  in  this  line  except  to  raise  money. 
A  little  Sunday  baseball,  an  occasional  dance,  a  few 
picnics  in  summer,  an  occasional  ice-cream  sociable  and 
a  school  entertainment  or  two  were  about  the  average 
for  the  community.  The  social  centres  were  the  stores, 
streets,  restaurants,  pool-rooms  and  "  speak -easies." 
The  lodge  rooms  were  so  used  occasionally  ;  and  the 
church  furnished  a  visiting  place  after  the  services. 
Morality  was  good.  No  lecture  courses,  Chautauquaa 
or  literary  clubs  were  found. 


Appendix  315 

The  rural  scboolhouses  were  all  of  one  room  and  all 
but  one  were  frame  buildings.  There  was  not  a  con- 
solidated school  in  the  three  counties.  The  village 
schools  had  from  one  to  four  rooms  ;  the  town  schools 
had  from  eight  to  ten  rooms.  Probably  two  per  cent, 
of  the  whites  were  illiterate.  In  general  the  school 
system  and  equipment  were  very  poor.  Teachers' 
salaries  were  poor.  The  teacher's  average  tenure  was 
less  than  a  year. 

There  were  five  Catholic  churches  with  four  or  five 
out  stations  afliliated.  The  total  Catholic  membership 
was  2,925.  There  were  one  hundred  and  eighty 
Protestant  churches,  one  hundred  and  fifty-nine  of 
which  were  still  used  at  least  occasionally  ;  and  twenty- 
one  were  totally  abandoned.  That  left  one  living 
Protestant  church  for  every  three  hundred  and  nineteen 
non-Catholic  population.  Only  twenty-nine  per  cent, 
of  the  whole  population  were  church- members  ;  while 
seventy-one  per  cent,  belonged  to  no  church.  A  study 
of  six  hundred  and  nine  families  of  farmers  in  Sullivan 
County  indicated  that  forty-two  per  cent,  of  the  farmers' 
families  attended  church  regularly  ;  twenty-eight  per 
cent,  attended  occasionally  ;  and  thirty  per  cent,  never 
attended.  About  eighteen  per  cent,  of  the  total  popu- 
lation attended  Protestant  Sunday-schools. 

Of  the  country  churches  ninety-two  per  cent,  had 
ministers  one-quarter  time  or  less ;  eight  per  cent,  had 
ministers  one-half  time.  Not  one  country  church  had 
a  minister  full  time.  Of  the  village  churches  (popula- 
tion seven  hundred  and  fifty  or  less)  seventy-seven  per 
cent,  had  ministers  one-quarter  time  ;  twenty-one  per 
cent,  one-half  time  ;  and  two  per  cent,  full  time.  In 
the  towns  (population  over  seven  hundred  and  fifty) 
fifteen  per  cent,  of  the  churches  had  ministers  one- 


3 1 6  Appendix 

quarter  time  ;  fifty  per  cent,  one-half  time  ;  and  thirty- 
live  per  cent,  full  time.  This  means  that  ninety-two 
per  cent,  of  the  country  churches,  seventy-seven  per 
cent,  of  the  village  churches,  and  fifteen  per  cent,  of 
the  town  churches  had  ministers  one-quarter  time — a 
three  hour  a  month  ministry.  In  the  whole  three 
counties  only  two  ministers  resided  in  the  country. 
Only  two  of  the  eighty-three  villages  had  resident  min- 
isters. One  of  these  was  a  superannuated  preacher 
almost  illiterate.  His  church  paid  him  from  one  dol- 
lar and  fifty  cents  to  five  dollars  per  month.  Once 
they  had  paid  him  seven  dollars.  A  study  of  three 
hundred  and  seventy  families  in  Sullivan  County 
revealed  the  fact  that  the  average  family  spent  an- 
nually seven  hundred  and  seventy-one  dollars  on 
themselves,  thii'teen  dollars  and  seventy -two  cents  on 
their  schools,  six  dollars  on  their  roads,  and  three  dol- 
lars and  eighteen  cents  on  their  churches. 

Two  of  the  twenty-one  abandoned  churches  were  in 
villages  and  nineteen  in  the  country.  If  these  three 
counties  are  representative  of  general  conditions  the 
report  indicates  that  there  were  seven  hundred  and 
fifty  abandoned  churches  in  the  state.  Less  than  one- 
half  of  the  country  churches  were  increasing  in  mem- 
bership ;  and  only  twenty-six  per  cent,  of  the  churches 
as  a  whole  were  growing.  Over-churched  communities 
were  the  rule.  In  twenty-three  villages  averaging  two 
hundred  and  forty-one  persons  each,  there  were  fifty- 
six  churches.  Four  villages  had  four  churches  each  ; 
and  two  of  these  villages  had  less  than  two  hundred 
and  twenty-five  inhabitants.  No  community  was 
found  where  within  a  radius  of  five  miles  from  one  to 
ten  churches  were  not  found. 


Ind 


ex 


Abandoned  Churches,  signifi- 
cance   of,   89;    number,    311, 
3>3.  3i5-3>6 
Abuse    of    Authority,    see    Dis- 
cipline, Heresy  Trials 
Administration,  authority,  71-72, 

156-157 
Age  limit  in  ministry,  178-180 
Agricultural      College,     summer 
course      for     ministers,     238 ; 
other    summer    courses,    238- 
239  and  note 
Ainslee,  Rev.  Peter,  275-276 
Alms,  noxious  system  of,  203-205 
Am.    Federation    Sex     Hygiene, 

note  262 
Am.    Inter-Church    College,    ex- 
periment  in    theological  train- 
ing. 234-235 
Amusement   and   Recreation,  at- 
titude   of    Church,    140,    255- 
256 ;  necessity   for  larger  pro- 
vision,   256-257 ;    relation    to 
morals,  257  ;  the  dance,  cards 
and  theatre,  257-258  ;  Church 
provision  for  recreational  life, 
259-262 
Anderson,  Bishop,  63-64,  274 
Apostles,  never  fully  understood 

Jesus,  159-160 
Apostolic  Church,  see  Church 
Artificial   support    for    the  truth, 

104-107,  124 
Authority,  Protestantism  speaks 
without,  JO ;  position  of  Prot- 
estantism, 100 ;  ministers  de- 
rive, from  God,  112;  abuse  of, 
see  Discipline,  Heresy  Trials; 
two  kinds  needed,  71-72; 
contradictory  exercise  by  de- 
nominations, 154-155  ;  how 
maintained,  156-157 


Baptist  Church,  its  small  de- 
nominations,    37-38 ;     names 


of,  40-41  ;  average  member- 
ship, 54  ;  unions  among,  280 

Barton,  F.  M.,  164-165 

Basis  of  Unity,  Chicago- Lambeth 
articles,  284 ;  Church  a  fam- 
ily, 284-286 

Berry,  Bishop  Joseph  F.,  74 

Bible,  The,  excluded  from  public 
schools,  26  ;  teaches  unity,  45- 
47  ;  study  of,  worth  little  to  the 
creed-bound,  107-1 10 ;  does 
not  solve  all  problems,  138- 
139,  285  ;  Jesus  taught  how  to 
interpret,  160-16 1  ;  historical 
method  of  study,  273  ;  inspira- 
tion, 294-295 ;  how  inter- 
preted, 298 

Bibliotheca  Sacra,  1 95 

Bigotry,  religious,  dying,  185- 
186;  in  the  days  of  Wesley, 
271-273 

Birrell,  Charles  M.,  94 

Blake,  Edgar,  74-75 

Bok,  Edward,  cited,  206 ;  books 
on  sex  hygiene,  note  263 

Bosworth,  Dean,  189,  291 

Brewster,  Bishop  Chauncey  B., 
223 

Briggs,  Charles  A.,  D.  D.,  141- 

143 
Brown,    Bishop   W.    M.,   60-62, 

71-72,  279;  cited,  274 
"  Buffalo   Plan"  of  charity,  253- 

255 
Butterfield,  H.  L.,  236 

Candidates  for  the  ministry,  de- 
cline of,  163  ;  situation  critical, 
163-165;  causes  of:  (a)  hu- 
miliating treatment,  165-180; 
(b)  want  of  liberty,  180-183; 
\c)  loss  of  faith  in  the  tra- 
ditional minister's  work,  183- 
188;  (</ )  competition  of  other 
fields,  188-192,  set  Minister  % 


317 


3»8 


Index 


Candidating  of  ministers,  167-168 

Character,  Christian,  marred  by 
division,  64-72 

Charity,  Church  should  provide, 
250-255  ;  state  aid  breeds  pau- 
perism, 251-253;  the  "Buf- 
falo Plan,"  253-255,  see  Poor, 
Paupers,  Social  Service 

Chicago-Lambeth  Declaration  of 
Unity,  141- 142,  284 

Children  and  youth,  not  in  church 
services,  241 ;  hope  of  the 
Church,  241 

China,  secular  education,  30-31  ; 
growth  of  Church,  33  ;  unions, 
282-283 

Christ,  see  Jesus  Christ 

Christian,  The,  petty  ideals  in 
sectarianism,  64-66 ;  legitimate 
product  of  denominationalism, 
66-70 ;  the  best,  incompetent 
to  discipline  others,  134-137 

Christian  Church,  The,  see  Dis- 
ciples 

Christianity,  not  propagated  by 
rivalry,  68-69 !  much  of  most 
vital,  driven  out  of  the  Church, 
75-77  ;  once  supposed  to  be  a 
dogma,  184-185 

Christian,  Theodore,  42-43,  74- 

75 
Church,  The,  problems  at  home, 

22-29 ;  problems  abroad,  30- 
34,  164;  denominations,  37- 
38  ;  division  indefensible,  38- 
47 ;  evils  of  division,  47-81, 
see  also  under  Division  ;  New 
Testament  idea,  115-118,284- 
289 ;  not  injured  by  the  mem- 
bership of  the  immoral,  143- 
146 ;  disturbed  by  scientific 
■  ideas,  147-148 ;  not  respon- 
sible for  teachings  of  ministers 
loyal  to  Christ,  155-156;  er- 
roneous standards  of  success, 
168-170 ;  often  dominated  by 
the  worldly,  170-172;  fixes 
ministers'  salaries,  202-203  J 
impotence  of  a  divided  church, 
215-225,    see    also   Division ; 


power   of  unity,   226-269,  see 

also  Unity 
Church,  The  Apostolic,  disci- 
pline, 157-161  ;  character,  284- 
286 ;  soon  transformed,  286- 
289  ;  need  of  return,  298-299 
Church,  The  Country,  relation  to 
city,  81-82;  failure  of  denomi- 
nationalism, 82-85,  309-316; 
difficulties,  85-89  ;  significance 
of  abandoned  churches,  S9-90  ; 
number,  311,  313,  315-316; 
unity  would  revolutionize,  263- 
269,  see  also  under  Unity, 
Country  Conditions,  Country 
Ministers 

Church  of  Jesus  Christ,  character 
of,  115-118;  a  hospital,  133; 
dared  to  receive  outcasts,  145— 
146  ;  a  family,  285,  cf.  116 

College,  Christian,  waste,  47 ; 
consolidation  of,  245 

Congregational  Church,  average 
membership,  54;  number  va- 
cant, 163;  committee  on  unity, 
281 

Cooperation,  223-225 ;  highest 
made  possible  in  unity,  226- 
227,  244-245  ;  limits  in  Chris- 
tian work,  291 

Country  Church,  see  under  Church 

Country  Conditions,  three  notable 
surveys  of,  84 ;  conditions  ap- 
palling, 309-316,  cf  81-90, 
see  also  Country  Ministers  and 
Church 

Country  Ministers,  handicapped, 
86-88;  education,  88;  require 
special  training,  236-239  ;  non- 
resident, 315-316,  Xiff  Ministers 

Cowardice  in  the  pulpit  and  pew, 
170-172 

Crafts,  Wilbur  F.,  Ph.  D.,  23 

Creeds,  legitimate  place,  91-94; 
necessity  for  religion,  92-93 ; 
not  really  standards  of  ortho- 
doxy, 103-104;  revision  diffi- 
cult, I0<S-I09 ;  as  a  basis  of 
unity,  289-298,  see  Basis  of 
Unity  and  Creed- Subscription 


Index 


3^9 


Creed-Subscription,  sometimes  re- 
quired of  laity,  93-94  ;  impli- 
cations of,  95-107,  see  also 
Discipline,  Heresy  Trials ; 
evils  of,  107-110 

Cumberland  Presbyterian  Church, 
excluded  for  heresy,  109 ;  re- 
united, 109,  280 

Dangers  of  readjustment,  230 

Decline  of  Candidates  for  the 
Ministry,  see  Candidates 

Denominations,  indefensible,  38- 
47  ;  foolish  reasons  for,  39-40, 
43-45  ;  names  of,  40-42  ;  the 
Bible  against,  45-47  ;  evils  of, 
47-78;  utter  failure  in  the 
country,  82-85,  see  the  Country 
Church  under  Church ;  no 
one  has  an  advantage,  98-100; 
no  contradictory  authority, 
154-155  ;  supposed  divine  rea- 
son for  existence,  183-184; 
object  to  perpetuate  dogmas, 
184-185  ;  world  losing  inter- 
est, 185-186,  see  Church,  Di- 
vision, Sectarian  Rivalry 

Disciples,  The,  encouraging  tend- 
encies, 274-276 ;  committee 
on  unity,  281 

Discipline,  private,  indispensable, 
115,  144 

Discipline,  public,  Christ's 
Church  made  no  provision, 
115-118,  126,  133;  Christ's 
provision  for  personal  offenses, 
1 19-120  ;  for  public  offenses, 
120-121;  public  discipline 
forbidden  by  spirit  and  teach- 
ings of  Jesus,  121-125 ;  preach- 
ing Jesus'  ideals  separates  the 
unwrorthy,  125-127;  Church 
misapprehended  the  Master, 
127-128;  discipline  derived 
from  the  state,  128- 130;  some 
evils:  {a)  brands  offenders, 
130-131  ;  (iJ)  wheat  inevitably 
uprooted,  131-132;  (r)  cannot 
treat  all  alike,  132  ;  (d)  breeds 
Pharisaism,      132-133,      143; 


((•)  does  violence  to  the  nature 
of  Church,  133;  (/)  compels 
outward  obedience  only,  133- 
'34;  {g)  best  Christians  in- 
competent to  judge  brethren, 
'34-137;  (/^)  directed  against 
wrong  set,  137-138;  {i)  no 
satisfactory  guide,  138-140 ; 
{j )  opens  door  for  endless 
abuses,  140-143,  cf.  136-137  ; 
the  immoral  do  not  injure  the 
Church  by  membership,  143- 
146 ;  evils  of  heresy  trials,  146- 
157,  see  Heresy  Trials;  apos- 
tolic discipline  no  sufficient 
warrant  for  to-day,  157-161, 
see  Punishment 
Division  of  the  Church,  over 
number  of  immersions  in  bap- 
tism, 39  ;  over  method  of  foot- 
washing,  39  ;  over  the  wearing 
of  buttons,  39-40  ;  rebuked  by 
Paul,  46-47;  some  evils  of: 
(a)  waste  in  denominational 
machinery,  47,  303-305;  {b) 
economic  waste  in  local  work, 

47-52,  305-309;  (O  petty 
financial  devices,  52-54;  (</) 
average  church  ridiculously 
small,  54-55  ;  home  mission 
money  wasted  on,  55-60;  [e) 
endless  friction  and  wasteful 
competition,  60-62  ;  (/)  over- 
looking, 62-64;  i.g)  inferior 
ideals,  64-66 ;  {h)  inferior 
type  of  Christian,  66-70;  (») 
Protestantism  speaks  without 
authority,  70-72;  (/)  Church 
making  little  progress,  72-75 
and  note  ;  {k)  vital  Christian- 
ity driven  out,  75-77  ;  (/)  too 
many  ministers,  77-79  ;  (m)  a 
division  of  labour  among  min- 
isters impossible,  79,  165^170, 
(m)  ministers'  starvation  wages, 
79-So,  193-212,  see  also  Sal- 
aries ;  (<j)  situation  embar- 
rassing, 78 ;  impotence  of  a 
divided  church,  215-225,  set 
Denominations,  Church 


320 


Index 


Doctrines,  Church  not  divided 
over  the  fundamental,  38-43  ; 
non-essentials  have  little  value, 
95-101,  154-155,  288-289; 
uniformity  impossible,  10 1- 
104,  292-298 ;  quarrel  over 
terms,  294-295,  see  Theology 

Du  Page  Church,  240,  266-267 

Ecclesiastical  Authority,  see 
Authority,   Discipline,   Heresy 
Trials 
Ecob,  James  H.,  D.  D,,  195-196 
Education,  secular,  grovv'th  of,  in 
the  United   States,   26-27  ;   in 
non-Christian  countries,  30-31 
Ellis,  William  T.,  235 
Evangelical    Alliance,    contribu- 
tion to  unity,  276 
Evangelists,  place  for,  230-232 
Evils    of   creed-subscription,   see 

Creed-Subscription 
Evils  of  discipline,  see  Discipline 
Evils  of  division,  see  Division 
Evils  of  heresy  trials,  see  Heresy 

Trials 
Evils  of  inadequate  salaries,  see 
Salaries 

Fairbanks,  Rev,  Henry, 
Ph.  D.,  83 

Federal  Council  of  the  Churches, 
work  in  Colorado,  60,  62-64 

Federation  of  churches,  weakness 
of,  221-223;  contributing  to 
the  idea  of  unity,  276-277 

Financial  system,  petty  devices, 
52-54  ;  need  of  worthy  system, 
197-201 ;  simple  in  unity,  239 

Force,  Jesus  provided  no  place 
for  its  use,  I17-118,  see  Dis- 
cipline, Heresy  Triais 

Foreign  missions,  problems,  30- 
34,  216 ;  advantage  of  unity, 
226,  245 

George,  Henry,  248-249 
Gifts  to  ministers,  noxious  system 

of,  203-205 
Gladden,  Washington,  D,  D.,  25 1 


Government  statistics,  of  minis- 
ters, 77  ;  of  denominations,  40- 
42,  270-271  ;  students  increase 
in  various  professions,  164- 
165  ;  ministers'  salaries  and 
earnings  of  labourers,  193-194 

Hamlin,  Rev.  T.  S.,  D.  D.,  70 

Heresy  Trials,  no  authority  from 
Jesus  for,  124-125, 126  ;  history 
of  unchristian  elements,  127- 
128,  146;  a  losing  fight  with 
science,  147-148;  some  evils: 
(rt)  breed  persecutions,  149 ; 
(3)  lead  to  laxity  of  morals, 
149 ;  (c)  abound  in  unfortu- 
nate situations  for  good  men, 
149-150;  '((/)  invite  activities 
of  troublesome  characters,  150; 
{e)  misguides  the  affections, 
150-151;  (/)  laymen  not 
qualified  to  judge,  151  ;  (g) 
scatter  the  objectionable  doc- 
trine, 151-152;  {h)  exercise 
contradictory  authority,  153- 
155  ;  (2)  the  Church  assumes 
an  authority  it  does  not  have, 
155-156;  young  men  deterred 
from  the  ministry  through  fear, 
181-182,  see  Discipline 

Heretics,  embarrassments  of  sup- 
posed, I10-114;  Jesus'  atti- 
tude towards,  124-125  ;  early 
treatment  of,  127-12S;  Jesus 
and  apostles  were,  150;  great 
leaders  have  nearly  all  been, 
152,  cf.  I II,  see  Heresy  Trials, 
Discipline 

Historical  method  of  Bible  study, 
148  ;  method  approved,  273 

Hodges,  Dean  George,  189 

Home  Missions  waste,  55-63  and 
note,  305-309 ;  cooperation,  245 

Huxley,  Thomas,  42 

Hyde,  President,  83 

Ideals,  petty,  in  denominations, 

64-66 
Immoral,  how  treat  the,  143-I46 
Inspiration,  see  Bible 


Index 


321 


Institutional     church,     232-233, 

263-265 
Intellectual  liberty,  180-183,  ^'' 

Liberty 
Interdenominational    work,    75- 

76 ;  contributing  to  unity,  276 

Japan,  secular  education,  30; 
growth  of  Church  in,  33 ; 
unions,  281-283 

Jesus  Christ,  want  of  supreme 
loyalty,  18,  288;  movements 
of  the  non-Christian  nations 
towards,  33-34 ;  prayer  for 
unity,  45  ;  couples  evangeliza- 
tion and  development  of  Chris- 
tian character  with  unity,  70  ; 
gave  no  authority  for  public 
discipline,  I15-127,  see  Dis- 
cipline, Heresy  Trials  ;  loyalty 
to  a  basis  of  unity,  289-291 ; 
deity,  295 

Jones,  Rev.  Sam,  43 

Judson,  Adoniram,  153-154 

Judson,  Edward,  153 

Keys,  Power  ok,  115,  122,  159; 
needs  reinterpretation,  127 

Kingdom  of  God,  subordinated 
to  Church,  60;  Church  the 
chief  agency,  116;  preaching 
of  Jesus,  246-248 ;  early  loss 
of  idea,  247,  287-288 ;  growth, 

273 
Kingsley,      Charles,     work      in 

Eversley  parish,  England,  267- 

268 

Korea,    secular    education,    31  ; 

growth    of    the    Church,    33 ; 

unions,  282-283 

Layman  and  Creed-Subscrip- 
tion, 93-94 ;  unfitted  for 
judges,  151 

Laymen's  Missionary  Movement, 
Chicago  meeting,  274,  277- 
278;  Edinburgh,  278 

Liberty  of  expression,  ministers' 
right,  loo-ioi  ;  limitation  not 
satisfactory,  107-114  ;  colleges 


encourage,     180-182;     young 
men's  demand,  182-183 

Macfarland,  Charles  S., 
Ph.  D.,  146 

Mathews,  Shailer,  172,  223 

McKnutt,  Mathew  B.,  240 

Medical  schools,  compared  to 
theological,  303-305 

Men  and  Religion  Forward 
Movement,  purpose,  68 ;  fra- 
ternity, 276 

Methodist  Church,  its  small  de- 
nominations, 37  ;  names,  41  ; 
average  membership,  54  ;  poor 
progress,  74-75  ;  unions,  280, 
282-283 

Ministers,  attempting  the  impos- 
sible, 48,  79 ;  sectarianism  de- 
mands, 77-79 ;  shortage,  78, 
163-165 ;  division  of  labour, 
79,  233-235  ;  starvation  wages, 
79-80,  see  Salaries ;  made 
servants  of  the  Church  first,  of 
God  secondarily,  100 ;  limited 
liberty,  107-114,  166-180; 
humiliation  :  (a)  candidating, 
167-168;  {b)  unreasonable 
demands,  168-170;  (c)  must 
please  ungodly,  170- 172  ;  (</) 
interference  in  domestic  and 
social  affairs,  172-174;  {e)  re- 
movals, 174-175;  ^/)  salary, 
>75-i78;  {g)  age  limit,  178- 
180;  denial  of  liberty,  180- 
183 ;  traditional  work,  183- 
1S6;  life,  largely  wasted,  186- 
188;  rates  danger  in  special 
privilege,  203-204 ;  restless- 
ness, 206,  239;  conditions  of 
success,  236-240,  see  Candi- 
dates, Country  Ministers,  Sal- 
aries 

Ministry,  strong  men  abandon- 
ing, 163-165  ;  misfits,  239,  see 
Ministers 

Mission  workers,  hardest  worked, 
poorest  paid,  196 

Missions,  see  Home  Missions, 
Foreign  Missions 


322 


Index 


Morgan,  J,  Pierpont,  gift  to  cause 

of  unity,  274 
Mott,  John  R.,  81-82,  164,  165, 

181-182,  189 

Nation^  The,  196 

Non-Christian  Nations,  spirit  of 
nationalism,  31-32 ;  must  be 
Christianized  in  self-defense, 
31-32 ;  encouraging  features, 
32-34;  need  for  guidance  and 
inspiration,  216 

Oberlin,  John  Frederick,  267 

Old  age  limit  in  the  ministry, 
178-180 

Orthodoxy,  a  matter  of  ge- 
ography, 102-103;  creeds  not 
the  standards,  103-104 ;  want 
of,  among  young  men,  180-183 

Outlook,  The,  291 

Over-churching,  in  Iowa,  49,  55- 
59  and  note  ;  Rhode  Island,  49- 
50 ;  Massachusetts,  50 ;  Wis- 
consin, 50 ;  Pennsylvania,  50, 
313;  Ilhnois,  51,  310-311; 
Missouri, 5 1, 315;  Nebraska,  51 

Overlooked  fields,  Colorado  and 
West,  62-63 ;  Illinois  and 
Wisconsin,  63-64 

Pan  Presbyterian  Alliance, 

277 
Parsonages,  209 
Pastorates,  evils  of  short,  239 
Paupers,     state     aid,     251-252; 

Christian    cures,   252-253,    see 

Poor,  Charity 
Penalties,  see  Discipline,  Heresy 

Trials,  Punishment 
Persecution,      149,     see     Heresy 

Trials 
Pharisaism,  bred  by  church  dis- 

ciphne,  132-133,  143 
Poor,      care       independent       of 

Church,    75  ;    Church    should 

provide,  250-255,  see  Paupers, 

Charity 
Power   of  a  unified  Church,  see 

Unity 


Prayer-meeting,  needs  recon- 
structing, 243-244 

Presbyterian  Church,  small  de- 
nominations, 37;  names,  41  ; 
expelled  Cumberland  Presby- 
tery, 109 ;  unions,  279-280, 
282-283 

Presbyterian  Church,  North, 
rural  surveys,  50-51,  84,  309- 
316  ;  small  congregations,  54- 
55;  poor  progress,  73-75  and 
note ;  orthodoxy  a  matter  of 
geography,  102-103;  creed 
revision,  109,  113;  negotia- 
tions with  Protestant  Episcopal 
Church,  279 ;  in  the  lead  in 
unity,  279,  282 ;  unions,  2S0- 
283;  committee  on  unity  in,  181 

Presbyterian  Church,  South, 
unions,  282-283 

Problems  confronting  the  Church, 
see  Church 

Progress  of  the  Church,  see 
Church,  Unity,  Theology 

Proselyting,  Bishop  Brown's  con- 
fession, 60-62 

Protestant  Episcopal  Church, 
changes,  273-274;  world  con- 
ference on  unity,  274 ;  nego- 
tiations with  Presbyterians,  279 

Protestantism,  in  the  United 
States,  17  ;  fundamentally  one, 
39,  see  Church,  Denominations, 
Division,  Unity 

Public  services,  see  Sendees 

Punishment,  public  discipline, 
123  ;  spirit  of  retaliation,  124; 
in  Church,  derived  from  the 
state,  128-129;  ineflective, 
129  ;  without  value  in  Church, 
129-130  ;  lazy  method,  13I 

Purvis,  S.  W.,  D.  D.,  198 

Rauschenbusch,  Walter.,  27, 

247 
Readjustment     of     the    Church, 

necessary,  216-221,  see  Church 
Recreation,  see  Amusement 
Reformation,  need  for  return  to 

principles  of,  298 


Index 


323 


Restlessness,  ministerial,  206, 
239,  see  Ministers 

Revivalism,  230-232 

Rights,  personal,  violated  in 
church  discipline,  140-143,  see 
Discipline 

Rivalry,  see  Sectarian  Rivalry, 
Division,  Denominations 

Roosevelt,  ex- President,  commis- 
sion on  country  life,  238 

Root,  Rev.  E.  Talmadge,  49 

Rural  surveys,  50-51,  84,  309- 
316  ;  a  necessity,  249-250 

Sabbath,  endangered,  25-26 ; 
difficulty  of  uniform  laws,  141 ; 
must  be  redeemed,  260-262 

Salaries,  of  ministers,  inadequate, 
79-80 ;  small,  dishonest,  175- 
177;  average,  193-196,  311- 
312  ;  demands  of  the  work  re- 
quired, 196-197 ;  why  so 
small :  [a)  want  of  financial 
system,  197-201  ;  {b)  thought- 
lessness and  Ignorance,  201  ; 
(r)  "  a  free  gospel  and  a  free 
church,"  201-202 ;  (</)  sal- 
aries fixed  by  the  church,  202- 
203 ;  (^)  a  noxious  system  of 
alms,  203-205  ;  (/)  evils  of 
inadequate  salaries,  205-207  ; 
what  salaries  should  be,  207- 
212 

Schaff,  Philip,  D.  D„  149 

School,  The,  as  a  social  centre, 
259-260,  see  Social  Service 

Science,  104 ;  Church's  oppo- 
sition, 147-148 ;  methods, 
297 

Sectarian  Rivalry,  52-54  ;  waste, 
55-60  and  note  ;  competition, 
60-62  ;  inferior  ideals,  64-66  ; 
inferior  type  of  Christian,  66- 
70,  see  Division,  Denomina- 
tions 

Sectarianism,  see  Division,  De- 
nominations, Sectarian  Rivalry 

Secular  education,  see  Education 

Seminaries,  see  Theological  Semi- 
naries 


Sermons,  trial,  unsatisfactory, 
166-168 

Services,  public,  reconstruction 
necessary,  240-244 

Sex  Hygiene,  neglect  of  Church, 
248  ;  problems  presented,  263- 
263 ;  American  Federation, 
note  262 

Smyth,  Newman,  255 

Social  centres,  see  Social  Service 

Social  Service,  27-28,  220-221  ; 
largely  independent  of  the 
Church,  76-77  ;  a  social  serv- 
ice programme,  note  245-246 ; 
duty  of  the  Church,  246-249; 
necessity  for  surveys,  249- 
250 ;  provision  for  the  poor, 
250-255 ;  social  centres,  259- 
260,    265-266,    309-310,  312- 

3»3.  314 

Specialists,  in   unity,  79,  233-235 

Spiritual  life,  type  changing,  217- 
220 

State  aid  of  the  poor,  see  Poor, 
Paupers,  Charity 

Strong,  Josiah,  144 

Students,  increase  in  various  call- 
ings, 164-165 

Student  Volunteers,  largest  num- 
ber for  hardest  fields,  189 ; 
decline  of  candidates  for  tlie 
ministry,  164;  efforts  for  home 
ministry  recruits  working  at 
wrong  end,  192 

Sunday,  see  Sabbath 

Sunday-school,  to  be  merged  into 
the  regular  services,  141-142 

Surveys,  see  Rural  Surveys, 
Country  Conditions 

Taylor,  Graham,  262 

Theological  Seminaries,  waste, 
47,  303-305  ;  fail  to  train  for 
country,  88 ;  increase  in  stu- 
dents, 164-165  ;  need  for  re- 
vision, 227-234  ;  an  interesting 
experiment,  234-235  ;  need 
for  agricultural  training,  237- 
239 ;  statistics  compared,  303- 
305 


3^4 


Index 


Theology,  progressive,  92-93» 
295,  296 ;  need  for  one  in 
terms  of  age,  229-230 ;  uni- 
formity impossible,  101-104, 
292-296  ;  want  of  liberty,  1 10- 
114,  180-183,  see  Heresy 
Trials;  liberal  and  conserva- 
tive elements  both  needed, 
113  ;  difference  often  a  matter 
of  terminology,  294-295  ;  lib- 
erty brings  largest  agreement, 
297  ;  differences  of  opinion  no 
di-advantage,  299-300,  see 
Doctrines 

Thomas,  J.  M.  Lloyd,  297 

Toleration,  see  Basis  of  Unity, 
Unity 

Trials,  see  Heresy  Trials,  Disci- 
pline 

Truth,  able  to  take  care  of  itself, 
104-107,  124,  307 

Unchristian  Divisions,  see  Di- 
vision, Denominations,  Sec- 
tarian Rivalry 

Uniformity  in  theology,  impossi- 
ble, IOI-I04,  see  Theology 

Unity  of  Protestantism,  condi- 
tions in  the  United  States  most 
favourable,  17  ;  Christianiza- 
tion  of  world  dependent,  45- 
46;  New  Testament  makes  no 
other  provision,  46-47  ;  would 
make  possible  :  (a)  revision  of 
seminary  training,  227-236, 
237-239 ;  {U)  providing  condi- 
tions of  ministerial  success,  236- 
240  ;  (f)  reconstruction  of  pub- 


lic services,  240-244 ;  {d)  high- 
est possible  cooperation,  244- 
245  ;  {e)  larger  social  service, 
245-250;  (/")  adequate  pro- 
vision for  poor,  250-255,  see 
Poor,  Charity,  Paupers;  (g) 
adequate  amusement  and  rec- 
reation, 255-262 ;  (li)  good 
results  in  sex  hygiene,  262- 
263;  (i)  reconstruction  to  ad- 
vantage everywhere,  263-269  ; 
growth  of  favourable  sentiment, 
270-271  ;  religious  bigotry 
dying,  271-273;  influences 
contributing,  273-278;  things 
accomplished,  278-280;  nego- 
tiations looking  towards,  280- 
281  ;  only  possible  basis,  284- 
303,  see  also  Basis  of  Unity 

Van  Dyke,  Henry,  D.  D.,  228- 
229 

Wayland,  Francis,  154 

"Wells,  G.  Frederick,  B.  D.,  59, 
83-84,  87  ;  his  work  in  Ver- 
mont, 268-269 

White,  Andrew  D.,  148 

Williams,  Rev.  Charles  D.,  D.  D., 
249 

Wilson,  Rev.  Warren  H.,  Ph.  D., 
50-51,  notes  84,  338 

Wood,  Irving  B.,  59-60,  84 

Young  people's  services,  edu- 
cating out  of  church  attend- 
ance, 241;  should  be  merged 
into  regular  services,  242-243 


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